RITES OF 'UMRAH TAMATTU
CHAPTER
I
Place Of
Getting Into The State Of Ihram In Umrah Tamattu'
The place of getting into the state ihram in
Umrah Tamattu' which is called Miqat can be different based on the different
places from which the pilgrims depart for Hajj. The following five places serve as Miqat:
A. Masjid ash-Shajarah (also known as
Dhu'I-Hulayfah) is the Miqat for the people of Madinah who go to Makkah.
1. In the case of emergency, getting into the
state of ihram could be postponed to reach the Miqat of the pilgrims of
ash-Sham (Syria) or places parallel to it (including Lebanon, Palestine, and Jordan).
2. Ihram outside the Masjid ash-Shajarah
is not acceptable for the people who depart from Madinah and head for Makkah. It is
compulsory for them to put on ihram inside the Masjid ash-Shajarah.
3. A person in the state of junub or haydh
can become a Muhrim while passing through the Masjid ash-Shajarah but should
not halt in it.
B. Al-'Aqiq which has three points, namely
"al-Maslakh", "al-Ghamrah", and "Dhat al'lrq", is the Miqat
for those who go to Makkah from Iraq and Najd.
C. Qarn al-Manazil is the Miqat for the
people who go on Hajj through Ta'if.
D. Yalamlam, which is the name of a mountain, is
the Miqat for those from Yemen.
E. Juhfah is the Miqat for those who head
for Makkah through ash-Sham.
1. After religious proof is provided on the Miqat
(that is, when two just witnesses testify about the place being Miqat), there
is no need for investigation. In the absence of religious proof, one can ask people who
are informed of these places.
2. Whenever a pilgrim takes a route, which does
not pass through any of the mawaqit, he should get into the state of ihram at
any place parallel to the said mawaqit.
3. When there is choice, the pilgrim should not
get into the state of ihram in Jeddah and should go to one of the five mawaqit, unless
he or she lacks strength. In such a case, based on precaution, the pilgrim could put on ihram
in Jeddah by making a nadhr.
4. Parallel areas refer to the case in which a
person who heads for Makkah reaches a place where the Miqat is located on his right
or left in a straight line, such that if he passes this area, the Miqat would stand
behind him.
5. Getting into the state of ihram before
reaching the Miqat is not permissible. If one thus puts on the ihram, it
would be incorrect, unless the pilgrim makes a nadhr to get into the state of ihram
in a place before the Miqat, He should then become a Muhrim in this very
place. For instance, if he makes a nadhr to become a Muhrim in Qurn, it is
incumbent on him to act in accordance with his nadhr.
6. It is not permissible to voluntarily delay
getting into the state of ihram in Miqat. if due to forgetfulness,
ignorance, or some other excuse, he leaves the Miqat without getting into the state
of ihram, he should, if possible, return to the Miqat and become Muhrim there.
If not possible to return to the Miqat, he should leave the Haram, if he has
entered it and, based on ihtiyat wajib, get as close to the Miqat as
possible and then get into the state of ihram. If he cannot go out of the Haram due
to time limitation or the like, he should become a Muhrim inside the Haram at
the very point where his excuse has been removed.
7. If he leaves the Miqat without getting
into the state of ihram, it is wajib for him to return if time is not
limited and become a Muhrim in the Miqat he has passed, no matter whether
another Miqat is before him or not.
MISCELLANEOUS ISSUES RELATED TO THE MIQAT
1. While putting on the ihram at Masjid
ash-Shajarah, it is incumbent to put it on inside the mosque itself and not in its
vicinities.
2. If a lady is ha'idh in Miqat and
is confident she cannot perform 'Umrah Tomato' in due time, she should make niyyah
for Hajj al-1frad and after completion perform Hajj Umrah.
3. If a person is in Makkah and wants to perform Umrah
Tamattu' but has some reasons which prevent him from going to the Miqat for it,
he should go outside the harm and become a Muhrim. It would suffice from
Adni al-Hal.
4. For the Iranians, whether those employed in
Jeddah or others, Miqat for 'Umrah Tamattu' and Umrah Mufradah is the
prescribed mawaqit. But for 'Umrah Mufradah, there could be permit for ihram
in Jeddah with nadhr, yet, as a precaution. the pilgrim should get into the
state of ihram in the mawaqit.
5. Based on ihtiyat, caravan attendants
who want to go to Makkah and then leave it should not perform Umrah Tamattu'. To enter
Makkah, they should go to one of the prescribed mawaqit and become Muhrim there
for Umrah Mufradah. Adni al-Hal is not the Miqat for such people. After
performing Umrah Mufradah, they can leave Makkah. Afterwards entrance into Makkah
for the second and third times would not require ihram. The last time such people
arrive in Makkah they should go to one of the prescribed mawaqit such as Masjid
ash-Shajarah or al-Juhfah to become Muhrim for Umrah Tamattu'.
6. Getting into the state of ihram before
reaching the Miqat would be correct with nadhr. As a result, ha’idh women
who have religious excuses and cannot enter the Masjid can offer nadhr in Madinah
to become Muhrim for Umrah. In this case, they do not have to go to Masjid
ash-Shajarah. If husbands of these women are present, they should give idhn for
their wives' nadhr.
7. Miqat in al-Juhfah is not confined to
the mosque, and people can become Muhrim in any part of al-Juhfah.
8. Leaving Makkah between 'Umrah Tamattu' and
Hajj is not permissible, unless there is an emergency or exigency. In such a case,
based on precaution, the Muhrim should get into the state of ihram for the Hajj
and then leave, unless this would cause him distress. In such a case, he can leave
Makkah without ihram. At any rate, leaving Makkah would not make the Hajj incorrect.
Caravan attendants and the like can enter Makkah with Umrah Mufradah and perform Umrah
Tamattu' when they would no longer leave Makkah unless for Wuquf in the plain
of 'Arafat.
9. If a person has become Muhrim in Jeddah
and performed Umrah Tamattu', he should go to Miqat, become Muhrim, and
renew Umrah Tamattu' if he does not have any excuse not to go to Miqat and
if there is still time to perform Umrah Tamattu'.
10. If a person leaves Makkah after performing Hajj
at-Tamattu' and wants to return while still a month has not passed from the time of ihram
for Umrah Tamattu', he does not need to become Muhrim and can enter
Makkah without ihram.
11. One who has performed 'Umrah Mufradah less
than a month back can pass the Miqat without ihram.
12. In the absence of her husband, a woman who
wants to make a nadhr to get into the state of ihram before reaching the Miqat
does not need his permission. But in case her husband is present, based on precaution,
she should make the nadhr with his permission; otherwise, her nadhr would not
be valid.
13. Pre-Miqat nadhr for ihram is also
permissible for the na'ib.
QUESTION 1: A group headed for Makkah via
Ta'if. Before reaching Qarn al-Manazil, they were sent to go through al-'Aqiq. They were
barred from going to Qarn al-Manazil and became Muhrim in al-'Aqia. What consideration
should be taken in regard to their ihram
ANSWER: Their ihram is correct.
QUESTION 2: A ha'idh woman leaving
Madinah for Makkah thought she could become Muhrim and perform her duty while passing
through Masjid ash-Shajarah. But when reaching the mosque's courtyard, she realised that
due to the huge crowd gathering there she could not become a Muhrim by passing through.
She obtained her husband's permission for nadhr, went several steps away from the
Masjid, and became Muhrim with nadhr. Does this suffice or not?
ANSWER: There is no problem is she became
Muhrim with nadhr before reaching the Miqat.
QUESTION 3: A ha'idh
woman, conceiving she could get into the state of ihram while
passing through Masjid ash-Shajarah, entered the mosque, immediately got into the state of
ihram, cited the talbiyah, and took several steps
toward the door she wanted to use to leave the mosque. But when she saw she could not pass
through, she left through the door from which she had entered. Is her ihram correct or
not?
ANSWER: It is correct.
QUESTION 4: If upon leaving the
Miqat and along the way the pilgrim realises that he has not made the talbiyah
or niyyah or that his ihram is incorrect due to some other reason
and wants to return to the Miqat and that this would not be feasible for him unless he can
possibly return to the Miqat via Makkah, could he go to Makkah and return to the Miqat? Or
should he become Muhrim where he is?
ANSWER: If he can return to the
Miqat, even from Makkah, he cannot become Muhrim from any place other than the Miqat. But
to enter Makkah, he should become Muhrim at Adni al-Hal, while making intention for Umrah Mufradah.
After performing its rites, he should go to one of the prescribed
mawaqit and get into the state of ihram for Umrah Tamattu.
CHAPTER
II
Three acts are obligatory at the time of getting into
the state of ihram:
First: niyyah
When a person wants to become Muhrim for Umrah
Tamattu', he should make niyyah for it.
1. Umrah, Hajj, and their rites serve as 'ibadat
and should be carried out with sincere niyyah for the satisfaction of Almighty
Allah without any intention for whatsoever that renders ihram vain and void.
Second: talbiyah
Talbiyah means saying labbayk. He
should pronounce the following:
"Labbayk Allahuma labbayk. Labbayk
la shareeka laka labbayk." (Yes, here I am O Lord, here I am. Here 1 am, there is
no partner for You, here I am)
This much would be sufficient for him to become
Muhrim and for his ihram to be correct. Based on ihtiyat mustahabb, after pronouncing
the four labbayk, he should say:
"Innal hamda wan-ne'mata laka wal-mulka,
la shareeka laka labbayk." (Surely the praise and the bounties are for You, and
the kingdom is Yours; there is no partner for You, here I am)
After pronouncing the above, as an additional
precaution, he should say:
"Labbayk Allahuma labbayk. Innal hamda
wan-ne'mata laka wal-mulka, la shareeka laka labbayk." (Yes, here I am 0 Lord,
here I am. Surely the praise and the bounties are for You, and the kingdom is Yours; There
is no partner for You, here 1 am) only once.
1. It is obligatory to recite labbayk
2. If one cannot learn the obligatory labbayk,
or if he is short of time to learn it and cannot pronounce it
even with instruction, he should pronounce it any way he can, or, based on precaution, he
should hire a na'ib.
3. It is obligatory to discontinue reciting
the talbiyah for Umrah Tamattu' upon sighting the houses of Makkah. It is also obligatory to discontinue reciting
the talbiyah of Hajj by the zawal of 'Arafa Day.
Third: Men should wear two pieces of
clothing to get into the state of ihram. These are
lounge (a piece of cloth worn around the waist downwards) and the rada (cloak which should be worn on the shoulders).
1. Based on ihtiyat, these two pieces of clothing should be worn before making the niyyah
for ihram and pronouncing
the labbayk. If he wears them after pronouncing
the labbayk, he should repeat the pronouncement of
the labbayk based on ihtiyat
mustahabb.
2. It is not necessary for the lounge
to cover the naval and the knees. It would suffice to be
conventional.
3. While wearing the clothing for ihram,
based on necessary precaution, one should make niyyah with the intention of submitting to the Will of Almighty Allah.
4. It is a condition that these two pieces
of clothing are such that if one prays while wearing them, his prayer would be correct.
Therefore, they should not be made of silk. Nor should they be stained with impurities
that render prayer null and void. In addition, the lounge should not be made of thin and transparent cloth.
5. Women's ihram cloths not be made of pure silk.
6. The two pieces of clothing which the Muhrim
should wear are exclusive to men. Women can become Muhrim while wearing their
usual clothes-whether stitched or not. But their clothes should not be made of pure silk,
as already mentioned.
7. If the ihram clothing is made of hide,
nylon, or the like, it would create no problems, provided that it is conventionally known
as clothes.
8. The ihram clothing does not necessarily
have to be made of woven fabrics. Rather if it is made of felt and is conventionally known
as clothes, it would not be a problem.
9. If one knowingly and intentionally fails to
take off his stitched clothes at the time of ihram, his ihram will not be
completely correct.
10. While getting into the state of ihram, it
is not permissible to wear the lounge around the neck. But tying the lounge and
the like is permissible.
SECONDARY
ISSUES RELATED TO IHRAM
1. An insane person has no takleef, and ihram
is not obligatory for him. If he enters Makkah without ihram. it would not he a
problem.
2. The Hajj rites of one who has
deliberately mispronounced the talbiyah are incorrect. If talbiyah is mispronounced
involuntarily or due to forgetfulness or unawareness, it might be deemed correct.
3. In the case of a person who mispronounces the talbiyah
and realises that he has not correctly become Muhrim after the wuqufayn and
before the completion of the Hajj rites, his Hajj might be deemed correct,
provided that he comes up with this realisation after the time for correction has passed.
But based on the ahwat, he should not suffice with
such a Hajj.
CHAPTER
III
WHAT
BECOMES HARAM TO THE MUHRIM
First: Hunting wild animals, unless there is fear
of their attack.
Second: Having sexual intercourse, kissing,
caressing, or amorously looking (at the opposite sex). In short, any kind of carnal
pleasure.
1. If a man lustfully and sensually kisses his wife, he
should give a camel as kaffarah. If there is no lust or sensuality,
he should offer a sheep. Kissing those other than the spouse, such as one's mother or
children, is not Haram and does not require kaffarah.
2. If there is sexual intercourse after Wuquf in
al-Mash'ar al-Haram and before the end of the Tawaf an-nisa, Hajj would
be correct, but kaffarah should be offered. But if it is after Tawaf
an-nisa, no kaffarah should be given. The fuqaha
disagree on its hukm during Tawaf an-nisa: whether
doing half of it or passing through the fifth shawt is equal to the
entire Tawaf.
3. One camel should be offered as kaffarah for
masturbation, which leads to ejaculation.
Third: It is not permissible for the Muhrim to
contract marriage for himself or on behalf of another person whether the latter is a
Muhrim or a non-Muhrim (muhill).
Fourth: Masturbation means causing ejaculation with
the hands or other means.
1. One who mistakenly or unaware of the precept
masturbates, does not have to pay kaffarah and should engage in istighfar.
If he does so knowingly and deliberately, he should offer a camel as kaffarah.
If he cannot offer the camel, he should sacrifice a sheep. If he masturbates
before al-Muzdalifah, he should complete the Hajj rites and perform
it over again next year. The same applies to a case in which his wife touches his
genitals.
Fifth: Use of perfume-whether it is musk, saffron,
camphor, aloes-wood, ambergris (in general perfume in the absolute sense of the word is
prohibited.
1. Based on necessary precaution, one should abstain from
smelling anything, which has a scent, but which is not deemed perfume.
2. Repeated use of sweet-smelling material such that it is
considered as one application does not increase the kaffarah, but apparently kaffarah
should be offered for each application, even though the principle of necessity of kaffarah
on sweet-smelling material is not prescribed.
Sixth: Men should not wear stitched clothes,
including shirt, underwear, long garment open in the front, vest, coat, and the like. The
same applies to clothes with buttons and also woven clothes, though these might not be
stitched.
1. If a man needs the aforementioned clothes, it is
permissible for him to wear them but, based on precaution, he should offer kaffarah.
2. Women are allowed to wear stitched clothes without any
restrictions.
3. It is permissible to wear wallets, belts, and other
small stitched items that are not ordinarily considered as clothes.
Seventh: Darkening the eyelids with kohl for
ornamentation, even if there is no intention for ornamentation.
Based on necessary precaution, one should avoid using
kohl, which might cause ornamentation.
1. Application of kohl is for both men and women.
2. There is no kaffarah for application of
kohl.
Eighth: Looking into the mirror
1. There is no problem in wearing glasses without having
the intention for adornment. But based on precaution, glasses should not be worn for
adornment.
Ninth: Wearing boots, giveh (light cotton
shoes), socks and the like.
1. This applies to men only.
2. Evidently, covering the surface of the feet (from the
ankle) with boots, socks, and the like is forbidden. At any rate, if the Muhrim has to
wear such items, he should, as a precaution, tear the surface area.
3. There is no kaffarah for whatsoever covers the
surface of the feet.
Tenth: Fusuq does not merely apply to lying.
It also covers cursing and boasting.
Fusuq is forbidden, even if it does not involve
insulting and cursing others.
Eleventh: jidal, which means saying such
words as "Yes, by Allah!" or "No, by Allah!" Pronouncing the words
"No" and "Yes" to indicate negative and affirmative contexts is not
related to jidal. Jidal means swearing to prove or disprove something.
Twelfth: Killing insects that appear on one's body
such as louse, flee, and leech.
Thirteenth: Wearing rings for adornment. There is,
however, no problem in wearing rings for istihbab.
1. There is no problem in wearing rings for a special
purpose other than adornment and istihbab.
2. It is forbidden for the Muhrim to dye his body
with henna for adornment. As a necessary precaution,
henna should not be used for adornment, even if
there is no intention to this effect.
There is no kaffarah for wearing rings and dying
the body with henna.
Fourteenth: Women's use of ornaments
1. As necessary precaution, ornaments should not be used
for adornment, even if there is no intention to this effect.
2. Ornaments which women habitually wear before Ihram
should not be taken off to get into the state of ihram.
3. Women should not show to men even to their husbands,
ornaments that they habitually wear.
4. Using ornaments is n but does not involve kaffarah.
Fifteenth: Applying oil to the body (an ointment)
1. Application of oil to the body members and the hair for
ornamentation and softness is not permissible, even if the oil has no
perfume.
2. There is no kaffarah for application of
perfume-free oil.
3. There is no kaffarah for application of perfumed
oil, but based on the ahwat, a sheep should be
offered as kaffarah.
Sixteenth: Removing hair from the body of oneself
or from that of another person, is he a Muhrim or a muhill.
1. If apart from the time of wudhu and ghusl, one
touches his head or face and hair falls out, he should, as a precaution, offer a handful
of wheat, flour, or the like even though the necessity of this ihtiyat is not
prescribed.
Seventeenth: Men should not cover their heads with
anything.
1. As a precaution, men should offer a sheep as sacrifice
for covering the head. Covering parts of the head does not involve the hukm for the
entire head, unless it conventionally signifies this; for instance, such as wearing a
small hat that covers only the middle part of the head.
2. As a precaution, kaffarah should be offered each
time the head is covered.
3. It is not permissible to immerse the entire head into
water. The impermissibility of this act as regards some parts of the head has not been
prescribed.
4. Based on precaution, a sheep should be offered as kaffarah
for immersing the entire head into water.
5. There is no problem in drying the head with towels and
the like, unless the towel covers the entire head.
6. There is no problem in wearing a handkerchief around
the head to relieve headache.
Eighteenth: Women should not cover their faces with
small black veils or any other such items.
1. It is forbidden for women to cover the face as they
habitually do to observe the hijab. But covering parts of the top or bottom or the
sides of the face during prayer and on other occasions would bear no problem, provided
that it does not signify covering the whole face.
2. There is no kaffarah for using small black veils
on the face, no matter how these are used.
Nineteenth: It is not permissible for the Muhrim
man to shade himself.
1. Men are not allowed t themselves. But for women and
child permissible and involves no kaffarah.
2. Passing under a shade is forbidden when one is moving
from a place. But when one resides in a place such as
Mina or elsewhere there is no problem in moving under the
shade. Nor is there any problem in using an umbrella or the like to be under shade, even
if one is walking. Therefore, the Muhrim can use an umbrella to go from his tent in
Mina to the place where sacrifices are offered or where ramy al-Jamarat is carried
out.
3. It is not permissible for the Muhrim to be under
shade while travelling in any vehicle, aeroplane, or ship, which has a roof. There is,
however, no problem in passing through or under fixed shades such as bridges and tunnels.
4. While moving from a place, the Muhrim can use
the shade of the side of the mount, the wall, or the car, but, based on precaution, he
should abstain from it.
5. Sitting under the roof while moving from a place at night is contrary to precaution,
even though it might be permissible.
The Muhrim can sit in a roofed car or aeroplane
that transports him at night. But he should observe the ihtiyat on rainy and cold
nights, unless this ihtiyat causes him distress.
6. Those who board a ship in the state of ihram should
not remain under its root. But sitting next to the ship's wall, which provides shade, is
obviously permissible, though, based on ihtiyat mustahabb, this should be avoided.
7. A sheep should be offered as kaffarah for going
under the shade while moving or travelling from a place.
8. Those who become Muhrim f or Hajj in the
Masj1d al-Haram and have taken residence in Makkah till the Day of 'Arafa can use shade,
so long as they are not going outside Makkah.
9. Using the shade involves no problem for one who has
become Muhrim in Tan'eem since it has become part of Makkah which in turn has the
status of residence.
Twentieth: Causing blood to gush out from the body.
1. There is no kaffarah for causing blood to gush
out from the body, although as a precaution, one sheep should be offered as sacrifice.
2. During ihram, it is impermissible to
scrape the skin, brush the teeth or do anything, else that causes bleeding. But drawing
blood out of body of others does not have the same hokum.
Twenty-first: Clipping the nails.
1 - If a person clips all nails of his hands and less than
ten nails of his feet, he should offer one sheep for nails of his hands and one mudd food
for each nail of his feet. If he clips alt nails on his feet and clips less than ten nails
on his hands, he should offer a sheep for the nails of his feet and one mudd food
for each nail of his hand.
Twenty-second: Pulling out a tooth without bleeding
is not forbidden, nor does it require kaffarah. In case pulling out the tooth is
imperative and causes bleeding, a sheep should be offered as kaffarah based on ihtiyat
mustahabb.
Twenty-third: Cutting a tree or plant that has
grown in the Haram.
Twenty-fourth: Carrying arms.
MISCELLANEOUS ISSUES RELATED TO RESTRICTIONS OF IHRAM
1. Going under the shade is Haram while one is in
the state of ihram. But if the vehicle of the Muhrim passes under bridges
along the way or remains under a roof at the gas station, there would be no problem for
the Muhrim, and he does not have to pay kaffarah.
2. There is no problem in having injections while in the
state of Ihram. But injections, which cause bleeding, should be avoided, unless
there is dire necessity for them. In this case, no kaffarah would be required-
3. After the Muhrim reaches Makkah, even those new
districts that are away from the Masjid al-Haram, he could use roofed vehicles or shades
to go to the Masjid al-Haram.
4. As a necessary precaution, perfumed soaps and shampoos
should be avoided. There is no problem in using perfume-free soaps and shampoos.
QUESTION 1: Due to heat rash; some muhrims need
ointments. Could a Muhrim use such ointments or not?
ANSWER: No, unless there is exigency for it. But
use of ointment, even if not exigent, does require kaffarah, unless it is perfumed.
In this case, based on ihtiyat istihbabi, he should offer a sheep as kaffarah.
QUESTION 2: Does shading oneself refer to bringing
the head under the shade only or does it also apply to the shoulders?
ANSWER: It does not apply to the shoulders.
QUESTION 3: Does shading oneself only apply to
going under the roof or does it also signify shades of cars?
ANSWER: It does not signify the latter, even
though, based on ihtiyat mustahabb, it should be avoided.
QUESTION 4: Could one use an umbrella in 'Arafat as with Mina? Or does 'Arafat involves a hukm different from that of
Mina?
ANSWER: There is no problem in using an umbrella in
'Arafat.
QUESTION 5: Along the way from Makkah to 'Arafat and Mina, could the Muhrim pass through
tunnels, knowing that there is no other route that has no tunnels?
ANSWER: There is no problem in it.
CHAPTER
IV
OBLIGATORY TAWAF AND SOME OF ITS AHKAM
The first rite of the 'Umrah which is obligatory
for one who becomes a Muhrim for Umrah Tamattu' and enters the holy Makkah
is to engage in Tawaf around the Ka'bah for Umrah Tamattu'.
1. Tawaf means circumambulating the Ka'bah seven
times (as will be explained later). Each turn is called shawt. Tawaf then comprises
of seven ashwat.
2. Tawaf is rukn of Umrah, and 'Umrah would
be vain and void for whoever deliberately abstains from Tawaf until its time is
over, whether this is done knowingly or unknowingly.
3. One who makes his Umrah void without any excuse
and who has no time for provisions should, based on the ahwat,
perform Hajj al-Ifrad after which he would embark upon the Umrah and leave
the Hajj for the coming year.
4. In case the Muhrim wants to perform the Tawaf
with other rites of Umrah but would not be able to have ikhtiyari Wuquf in
'Arafat, he would be regarded as being short of time
for the Tawaf.
5. If he mistakenly avoids Tawaf, he should perform
the Tawaf and its prayer at any time. If he has returned to his place and cannot
return to Makkah or if such a return is difficult, he should hire a trustworthy naib.
ON OBLIGATIONS OF TAWAF
First: prerequisites of the Tawaf
A. Niyyah
B. One should be pure of hadath Akbar (such as
Janabah, haydh, and nifas) and hadath asghar (i.e. he should have wudhu
after passing of gasses or after coming from toilet).
1. Tawaf of a person with hadath Akbar or asghar
is null and void, whether wilful or due to negligence, forgetfulness, or unawareness.
2. If hadath asghar occurs during tawaf (after
the completion of the fourth round), he should stop and gain taharah. Afterwards,
he should start from where he left off and complete the tawaf. If the hadath occurs
before completing half of the fourth round, it is wajib to stop, gain taharah and
then complete it. Likewise if hadath asghar occurs before half the fourth round
(namely before completing the fourth round), he should stop, gain taharah and then
complete it as ma fil-dhimmah.
3. Taharah from hadath akbar and asghar
is not a precondition for a recommended tawaf.
4. If during tawaf, hadath akbar (such as Janabah
or haydh) occurs, the pilgrim should immediately leave the Masjid al-Haram. If
this happens before half of the fourth round, he should complete it after ghusl. If
it happens after half of the fourth round, he should again complete it after ghusl as
ma fil-dhimmah.
5. If during the obligatory tawaf, the pilgrim has
an excuse not to engage in wudhu or ghusl, it is obligatory to perform tayammum
and then embark upon the tawaf.
6. If during the tawaf, he doubts whether he has
performed the wudhu or the ghusl, he should disregard his doubt if he has
already had taharah; otherwise, he -should engage in taharah and complete
the tawaf.
C. Taharah of the body and the clothes from
nijasah or impurities.
1. If during Tawaf, the pilgrim's body or clothes
become najis in such a way that purification would is impossible while performing
the tawaf, he should stop, purify the clothes or the body, immediately return, and
complete the tawaf from where he left off. His tawaf would be correct.
2. Apparently the previous hokum also applies to a
case in which he realises that his body or clothes have become najis during Tawaf
and supposes that nijasah has occurred during tawaf.
3. If he forgets about the nijasah in his body or
clothes and performs the tawaf but remembers it during the tawaf or
afterwards, he should, based on ihtiyat wajib, perform tawaf all over again.
4. The type of bleeding that is excusable during prayer is
not excused in tawaf.
Taharah is not requisite for items such as socks,
skull caps, handkerchiefs, and rings.
D. Covering naked parts of the body
1. Based on necessary precaution, covering naked parts of
the body is a precondition of Tawaf.
E. Circumcision
1. Circumcision is a prerequisite for men's tawaf to
be correct.
This hukm applies to both the mature and the
immature males.
Second: Essential elements of tawaf are seven in
number.
A. Commencing at the Hajar al-Aswad (the Black Stone of
the Ka'bah).
1. While commencing at the Hajar al-Aswad, all parts of
the pilgrim's body do not have to face all parts of the Hajar al-Aswad.
It is obligatory to start from any part of the Hajar
al-Aswad and end where he started. For the sake of certainty, he can make the niyyah a
little before the Hajar al-Aswad and start the tawaf while reaching its parallel
areas and end where he started.
2. It is obligatory to start and end the Tawaf at
the Hajar al-Aswad in the commonly understood sense, whether at the beginning, the middle,
or the end of it.
3. The seventh round should be completed at the point
where one started the tawaf. As a result, if he started the Tawaf at the
beginning of the Hajar al-Aswad, he should end it at the same place. Likewise, if he
started at the middle or the end, he should complete the tawaf at the same place.
4. As with all Muslims, the pilgrim should start the tawaf
at the parallel areas of the Hajar al-Aswad without meticulousness shown by those
having scruples. The seven rounds should be completed without any halt.
B. Ending each round at the. Hajar al-Aswad. This can
be done through completing the seven rounds without any halt. The seventh round should end
at the same point where the pilgrim started the tawaf. It is not necessary
to halt after each round and then commence a new round.
C. The Ka'bah should be on his left during tawaf.
D. The Hijr Isma’il must be included in tawaf.
Hijr Isma'il is linked to the Ka'bah and the pilgrim should circumambulate it.
1. If he does not circumambulate the Hijr Isma11 and
passes between it on all rounds, his tawaf will be null and void and should be
performed all over again.
2. If in some rounds he does not circumambulate the Hijr
Isma'il, it is obligatory to repeat the relevant rounds. If this is not done and he
continues the tawaf, the Tawaf will be vain and void and must be performed
all over again.
E. It is held that tawaf should be performed
between the Ka'bah and the rock called Maqam Ibrahim (Station of Abraham) on all sides.
But based on the aqwa, there is no obligation in this act.
1. There is no limitation for mataf. Tawaf is
permissible up to any part of the Masjid al-Haram in which tawaf would be regarded
as the tawaf of Ka'bah. If there is no crowd and exigency, it is mustahabb to
perform Tawaf between Ka'bah and Maqam Ibrahim.
F. Covering the Ka'bah and whatever is part of it.
1. There is a projected part called Shadhrawan around the
walls of the Ka'bah. Shadhrawan is part of the Ka'bah and should be included in the Tawaf.
2. It IS permissible to place the hand on the wall of the
Ka'bah at the Shadhrawan, and this act will not invalidate the tawaf.
3. It is permissible to place the hand on the wall of Hijr
Isma'il during tawaf and this act will not render the tawaf null
and void.
G. The tawaf should consist of seven rounds, no more,
no less.
1. If upon returning to his country, the pilgrim realises
that his tawaf has been incompletely performed, he must return and correctly
perform the tawaf and its prayers. If he cannot return, he should hire a na'ib.
2. If during tawaf, he faces hadath before
reaching half the fourth shawt (namely reaching the parallel of the Ka'bah's
third pillar), he should dispense with the tawaf, perform wudhu, and
start the tawaf all over again. If the hadath appears between
half the fourth shawt and the end of this round, he should dispense with the
tawaf, perform wudhu, and then engage in a complete Tawaf as ma
fil-dhimmah. If the hadath occurs after the completion of the fourth shawt, he
should stop the tawaf, perform wudhu, and then carry out three other ashwat.
If he faces hadath akbar during Tawaf, he should immediately leave the
Masjid al-Haram and perform ghusl. If the hadath akbar happens before
completing half of the fourth shawt, his Tawaf will be vain and void and
should be performed anew. If hadath akbar occurs after completing half of the
fourth shawt, he should perform a complete tawaf as ma fil-dhimmah.
3. If he mistakenly, negligently, or unknowingly performs
the tawaf, without wudhu, his Tawaf will be invalidated. The same
applies to engaging in tawaf while in the states of Janabah, hayd, and nifas.
4. If due to illness or brevity of time, a Muhrim cannot
perform the tawaf, he should be assisted and taken (by others) for Tawaf. If this
is not possible either, he should hire a naib.
5. Based on necessary precaution, muwalat should be
observed during the Tawaf. This does not apply to halting the Tawaf after
completing half of its rites to perform prayer and the like.
6. If during the obligatory Tawaf, he halts for
daily prayer after having completed at least half of the required rounds (namely three and
a half ashwat), he should continue the tawaf from where he left off. If he
has completed less than three and a half ashwat, based on ihtiyat, he should
perform the Tawaf all over again if the time gap is long. But if the time interval
is not long, this ihtiyat might not be wajib and is mustahsan. In the
relevant Ahkam, there is no difference between
congregation or individual prayers or abundance or brevity of time.
SECONDARY
ISSUES RELATED TO THE TAWAF
1. If upon completion of Hajj at-Tamattu', the Muhrim
realises that he has passed through the Hijr Ismail during several of the ashwat on
tawaf of Umrah or H a l j, his Hajj will be correct, and he
should only perform tawaf and its prayer all over again.
2. If after Taqsir in Umrah Tamattu', he
realises that his wudhu was null and void or was not performed and that he has,
nonetheless, engaged in tawaf and its prayer, he should perform tawaf and
its prayer anew, and thus his Umrah will be correct.
3. There is no problem in halting the tawaf. But
based on ihtiyat mustahabb, the obligatory tawaf should not be halted in
such a way as to disrupt its muwalat.
4. One who has to perform jabirah wudhu and tayammum
but who has ignorantly completed Umrah rites without tayammum should
perform tawaf and its prayer all over again.
5. If a woman's hair or parts of body, which should be
covered during tawaf, are deliberately uncovered, her tawaf will be correct
but she has committed a sin.
6. It is permissible to perform the Tawaf in the
upper floor, which would be parallel to the ceiling of the Ka'bah. But based on ihtiyat,
this should be dispensed with.
CHAPTER
V
THE TAWAF
PRAYER
1. Upon completion of the Umrah Tawaf, it is
obligatory to recite two rak’ah of prayer similar to the morning prayer.
2. Based on the ahwat,
the prayer should be performed immediately after tawaf.
3. It is obligatory to perform this prayer at Maqam
Ibrahim. It is wajib to offer this prayer behind the Maqam such that the Maqam
would stand between him and the Ka'bah. He should stand as close to the Maqam as possible,
provided that he does not disturb others.
4. If due to overcrowding he cannot stand behind Maqam
Ibrahim, he should stand at any point that would be considered as the Madam’s back
even, if it is far away. Possibly then the prayer would be correct in any part of the
Masjid al-Haram.
5. If he forgets to perform the obligatory prayer of the tawaf,
he should offer it at the Maqam Ibrahim's back whenever he remembers it.
6. If he forgets to perform the tawaf prayer and
realises this while engaged in sa'y between Safa and Marwah, he should stop the sa'y
at that very point, return, offer two rak'ah of prayer, and then complete the sa'y
from where he left off.
7. The person who has forgotten to perform the Tawaf
prayer should return to the Masjid al-Haram if he has not gone far away from Makkah and if
he does not face any problems in returning to the Masjid al-Haram. Then he should offer
his prayer. If he has gone far away from Makkah and if returning to the Masjid al-Haram
causes him trouble, he should offer his prayer wherever he realises that he has not
already performed it.
8. The same prayer precepts mentioned for forgetfulness
apply to those ignorant of the rites of tawaf prayer.
9. Tawaf prayer should be performed behind the
Maqam Ibrahim and not on both sides of it.
10. Deliberate abandoning Tawaf prayer invalidates the
Hajj.
QUESTION 1: IS it possible to perform other mustahabb
prayer or acts of worship between tawaf and its prayer? What about congregation
prayer?
ANSWER: It is obligatory to perform tawaf and
its prayer consecutively. But an interval is to be taken as commonly understood such as
the interval for nafelah prayers after offering- the daily prayers.
QUFSTION 2: Could one perform the obligatory prayer
of the Tawaf simultaneous with the daily congregation prayer?
ANSWER: The legitimacy of reciting the Tawaf prayer
in congregation has not been prescribed.
QUESTION 3: Can ghayr ul-mahram men and
women stand behind Maqam Ibrahim to perform the Tawaf prayer?
ANSWER: There is no problem if there is one wajib
space between them or if the men stand a little ahead of the women.
CHAPTER VI
Sa’y
and Some of Its Ahkam