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| '''Rites Of Ḥajj Al-Tamattuʿ''', The Rites of Ḥajj Al-Tamattuʿ are a set of rituals that are held at certain times and places in the city of [[Mecca]]. The rituals of Ḥajj Al-Tamattuʿ begin after the rituals of [[ʿUmra al-Tamattuʿ]] are completed. Hajj pilgrims who have already come out of [[Iḥrām|Ihram]] for ʿUmra al-Tamattuʿ once again put on Ihram in mecca with the [[intention]] of performing The Rites of Ḥajj Al-Tamattuʿand say [[Labbayk]]. Then he [[Wuquf at 'Arafat|stays]] in [[ʿArafāt]] desert from noon on the 9th day of Dhu l-Ḥijjah until sunset. After that, he spends the 10th night of Dhu l-Ḥijjah in [[Mashʿar]], and he [[Wuquf at al-Mashʿar|stays]] in Mashʿar from the morning call to prayer on the 10th day of Dhu l-Ḥijjah ([[ʿEid al-Aḍḥā]]) until sunrise. Then, on the 10th day of Dhu l-Hijjah, he performs the rituals of [[Ramy al-Jamarat|Ramy al-Jamara al-ʿAqabah]], [[Sacrifice]] (Qurbānī) and [[Taqsir or Halq|Ḥalq or Taqṣīr]].
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| After completing the rituals of [[Mina|Minā]], the Hajj pilgrim goes to [[Mecca]] and performs the [[rituals of Mecca]]. These rituals include Hajj [[tawaf]] and [[Prayer of Tawaf|its prayer]], [[Sa'y|Saʿy Ṣafā and Marwah]], and [[Tawaf al-Nisa'|Nisa's tawaf]] and its prayer. Hadji then returns to [[Mina|Minā]] and stays the 11th and 12th nights (and for some, the 13th night) in Mina. On the 11th and 12th days, he does [[Ramy al-Jamarat|Ramy of triple Jamrāt]]. By leaving Mina in the afternoon of the twelfth day, Hajj ends.
| | '''Al_Mustajār''' (Arabic: المستجار) is a part of the western wall of the Ka'ba, approximately 2 meters in length, located between [[the Rukn al-Yamani]] and the second door of the [[Ka'ba]], which was sealed during the time of [[Hajjaj b. Yusuf al-Thaqafi]]. This section is at the back of the Ka'ba, directly opposite the current door of the Ka'ba. |
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| ==Rites of ʿUmrah Tamattuʿ==
| | The meaning of the word Mustajār is 'refuge' or 'sanctuary.' This place is known for the acceptance of repentance and is recommended for supplication and prayer. |
| The Rites of ʿUmrah, which must be performed before the Rites of Tamattuʿ, include Ihram, Tawaf, Tawaf prayer, Sa'y and [[Taqsir|Taqsīr]].<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 26.</ref> | | ==Al- Mustajar and Al-Multazam== |
| The place of Ihram for Umrah is one of the miqats, such as the Shajarah and Johfa mosques. [2. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajj. P28] Those who go to Makkah from Madinah must become Muharram in the Shajarah mosque, which is outside Madinah and in the Dhul-Hulifa area. [3. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.29]
| | Two places on the wall of the Ka'ba are introduced as places for the acceptance of supplications and repentance, and there are narrations about them:Al_Mustajar and [[Al_Multazam]]. |
| After putting on Ihram and entering Mecca, pilgrims should perform Tawaf of the Kaaba [4. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajj. P33] and then perform the Tawaf prayer, which is two rak’ahs, behind the position of Ibrahim (a.s.).[5.Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajj p.41] Marwa is It means walking the distance between Mount Safa and Marwah seven times. [6. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.44] In the end, due to a fault, a person comes out of Ihram and the prohibitions of Ihram become lawful for him. [7.Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajj. P.49]
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| Of course, in the interval between the guilt of Umrah and the ihram of Hajj, some things are forbidden for pilgrims that they should avoid. such as replacing the singular Umrah; shaving the head; Going out of the city of Makkah (according to the fatwas of a number of Shiite jurists), cutting down trees and plants of the shrine, and hunting (even killing locusts and the like).[8. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajj. P.51]
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| Performing Hajj Tamattu
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| The practices of Hajj Tamattu, which begin after performing Umrah Tamattu, are as follows:
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| Ihram
| | It is usually said that Mustajār is at the back of the [[Ka'ba]] on the western side, encompassing the distance from the [[the Rukn al-Yamani]] to the sealed door of the Kaaba, and Multazam is on the eastern side, encompassing the distance from [[the Hajar al-Aswad]] to the current door of the Ka'ba.<ref>Ṣafāʾī Farūshānī, " Makkah dar Bistar-i Tārīkh", p. 99_101.</ref> |
| Ihram for Hajj must be in the months of Hajj (Shawwal, Dhul-Qa’dah and Dhul-Hijjah); However, Ihram in Hajj Tamattu must be done after completing Umrah. From the point of view of the end of the time, it should be Muharram when he reaches the Desert of Arafat before noon on the ninth day of Dhu al-Hijjah (Arafah Day) in order to start the Waqf in Arafat, which is from noon on the Day of Arafah. The place of Hajj Ihram is the city of Mecca.[9.Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajj p.53]
| | However, the narrations related to Multazam and Mustajar have been mixed together, and sometimes Mustajar and Multazam are considered two names for the same place. It is sometimes said that Shia Muslims consider [[al-Multazam]] and al-Mustajar to be the same, whereas Sunni Muslims consider them to be different, with Multazam being the area between [[the Hajar al-Aswad]] and the door of the Ka'ba.<ref>Qāʾidān, " Tārīkh wa āthār-i Islāmī-yi Makka wa Madīna", p. 71.</ref> |
| From the time of Ihram to Tahalul, pilgrims should avoid the prohibitions of Ihram, such as fighting, intercourse, and smelling good.[10. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.55]
| | Some Shia scholars, based on the collections of narrations from [[the Ahl al-Bayt]] regarding the acts performed at Multazam and Mustajār, have concluded that these two are names for the same place, which is Mustajār.<ref>majlisī, ''Mirāʾat al-ʿUqūl'', vol. 9, p. 106.</ref> |
| Standing in Arafat
| | In Sunni sources, there are also numerous narrations and reports that consider Multazam to be at the back of the Ka'ba (the same place as Mustajar).<ref>Naʿmatī, "Pazhuheshī dar bāray Multazam" p. 84.</ref> |
| Standing in Arafat is the second obligatory act of Hajj and it means “staying in the desert of Arafat”. [11Fikrī, Masʿūd; ʿAlāʾī, Aḥmad. Farhang-i Iṣṭilāḥāt-i Ḥajj wa ʿUmra. P275] According to Shia jurists, the time of standing in Arafat is from noon on the ninth day of Dhul-Hijjah (Arafa) until sunset, which is the time of Maghrib prayer. [12. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajj p.58] In the four Sunni religions, the time of this act is considered to be the day of Arafah; Of course, there is a difference between these religions in its exact time.[13.Kāshānī, ʿAlā al-Dīn b. Masʿūd al-. Badāʾiʿ al-sanāʾiʿ, Murwārīd, ʿAlī Aṣghar .Al-Maṣādir al-fiqhīyya.vol10p.33, *Ṭūsī, Muḥammad b. al-Ḥaasn al-. ‘’Al-Khilāf’’vol.1.p.453. Sābiq al-Sayyid al-. Fiqh al-sunna.vol.1p.522. Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Tadhkirat al-fuqahāʾ’’vol 8.p.177.Pīshih fard, Muṣṭafā Jaʿfar .Darāmadī bar fiqh-i Muqārin.p.387Jazīrī, ʿAbd al-Raḥmān. ‘’Al-Fiqh ʿalā al-madhāhib al-arbaʿa’’. Vol1.p599,597.*Mughnīya, . ‘’Al-Fiqh ʿalā al-madhāhib al-khamsa’vol.1p.378’ ]
| | Despite all this, in most geographical sources on Mecca, Multazam and Mustajar are distinguished from each other.<ref>Fāsī al-Makkī, ''Shifāʾ al-gharām bi akhbār al-balad al-ḥarām'',vol. 1, p. 196; Mālikī, " Taḥṣīl al-Marām fī Aḵbār al-Bayt al-Ḥarām", vol. 1, p. 200_203; Sanjārī, "Manāʾih al-Karam", vol. 1, p. 307; Ibn Zahīra,''Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf'', p. 47. </ref> |
| For a pilgrim who does not feel weak in praying, it is recommended to fast on this day. Being pure, bathing and standing at the bottom of the mountain and on flat ground are other mustahabbs of standing in Arafat.[14. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.59]
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| | ==Al_Mustajār and the Crack of the Ka'ba== |
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| Reciting the prayer of Imam Hussain (AS) on the day of Arafat is one of the traditions that Shiites perform on this day and in the desert of Arafat. [15. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajj. P.60] Other traditions of this act are repentance [16. Miṣbā ḥ al-sharīʿa. P.92.Fayḍ al-Kāshānī, Muḥsin. Al-Maḥjat al-bayḍāʾvol.2p.207 ] and reciting special prayers [17.*Muḥammadī Reyshahrī, Muḥammad. Ḥajj wa ʿUmra dar Qurān wa Ḥadīth.p.392 ].
| | Some consider Al_Mustajār to be the part of the wall of the [[Ka'ba]] that was split open to allow [[Fatimah bint Asad]], the mother of Imam Ali (peace be upon him), to enter the Kaaba for the birth of her son.<ref>Ṭabāṭabāʾī Tabrīzī, "Hidāyat al-Ḥujjāj: Safar-Nāmah-i Makkah", p. 178; Jaʿfariyān,''Āthār-i islāmi-yi Makka wa Madīna'', p. 97.</ref> |
| Waqf in the verse
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| Waqf in Mashaar is the third obligatory act of Hajj and it means “staying in Mashaar”. [18 Farhang-i Iṣṭilāḥāt-i Ḥajj wa ʿUmra.p.276] The time of this act, based on Shia jurisprudence, is from dawn on the 10th day of Dhu al-Hijjah (Eid of Sacrifice) until sunrise.[19. Qāḍīʿskar, ʿAlī. Ḥajj dar andīshi-yi islāmī. P.288]
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| Reciting special prayers, [20. Ṣadūq, Muḥammad b. ʿAlī al-. ‘’Man lā yaḥḍuruh al-faqīh’’pvol.2. p.543] divine dhikr, and collecting pebbles that are thrown into the Jamrat in Mena are among the mustahabs of standing in the mashaar [21Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajj. P.63]Mena rituals
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| Hajj pilgrims should come out of Mashaar and go to Mina after sunrise on the 10th day of Dhu al-Hijjah (Eid al-Adha). A Hajj in Hajj Tamattu must perform the rituals of Mena, which include three actions: “Rami Jamrah Aqaba”, “Qurbani” and “Halq wa Taqseer”.[22Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajj. P.65 ]
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| According to Shia jurists, observing the order of the above actions is obligatory or obligatory precaution, and according to Hanbali and Shafi’i jurists, it is observing the order of the Sunnah, and whoever does not observe it has no expiation.[23. Najafī, Muḥammad Ḥasan al-. ‘’Jawāhir al-kalāmvol.19.p250,251 .Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī. ‘’Al-Rawḍa al-bahiyya fī sharḥ al-lumʿat al-Dimashqiyya’’vol.1p.525. Yaḥyā b. Ibrāhīm .Rasāʾil li-lḥujjāj wa al-muʿtamirīn. P.12,13.Ibn Qudāma, ʿAbd Allāh. ‘’Al-Mughnī’. Kāshānī, ʿAlā al-Dīn b. Masʿūd al-. Badāʾiʿ al-sanāʾiʿ .Miṣrī al-Muzanīī, Ismāʿīl b. Yaḥyā. Mukhtaṣar al-Muzanīī. Murwārīd, ʿAlī Aṣghar .Al-Maṣādir al-fiqhīyya.vol.11.p.1048,1045,,974vol10.p.103.vol11.p.823]
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| Remi Jamreh Aqaba
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| On the day of Eid al-Adha, after sunrise, it is obligatory for a Hajj to throw seven stones at the Aqaba Jamrah (the last Jamrah in Mina). [24. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajj. P.26]Therefore, if he hits several pebbles together, it is not enough, but it is counted as one.[25 Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajj. P.66.67]
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| According to Shia jurisprudence, it is mustahab to turn the Aqaba Jamrah back to the Qibla.[26. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.67].[27.Jazīrī, ʿAbd al-Raḥmān. ‘’Al-Fiqh ʿalā al-madhāhib al-arbaʿa’’.vol.1p.599,605. Ṭūsī, Muḥammad b. al-Ḥaasn al-. ‘’Al-Khilāf’’.vol.1.p.456.Ṭūsī, Muḥammad b. al-Ḥaasn al-. ‘’Al-Khilāf’’vol.1p.533.Ibn Qudāma, ʿAbd Allāh b. Aḥmad. Al-Kāfī fī fiqh ibn ḥanbal. P.1045.1046 .Namirī al-qurṭubī, Yūsuf b. ʿAbd Allāh al- .Al-Kāfī fī fiqh ahl al-madina.p.502 ]
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| a victim
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| It is obligatory for the pilgrim to slaughter an animal in the way of God, as one of the acts of Hajj. Sheep, cows, and camels are animals that can be sacrificed. [28. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajj. P.67] The time of sacrifice is after Rami Jamrah Aqabah and before Halq or Taqseer. [29. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.68] Of course, based on Hanbali, Hanafi and Maliki jurisprudence, the time of sacrifice is the day It is Eid and two days after it.[30. , ʿAbd al-Raḥmān. ‘’Al-Fiqh ʿalā al-madhāhib al-arbaʿa’’.vol.1p.587,588. Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Tadhkirat al-fuqahāʾ’vol.8.p252,258’]
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| The pilgrim can slaughter the animal herself, and she can delegate another person to slaughter the animal on her behalf. [31Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.p.69 ]
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| According to the famous Shia jurists, the pilgrim must make a sacrifice, regardless of whether he enjoys the Hajj or not,[32.Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Taḥrīr al-aḥkām vol.1p.619,620 .Ḥillī, Jaʿfar b. al-Ḥasan al-. ‘’Sharāʾiʿ al-Islām. Vol.1p234] but a small number of Shiites[33. Sarakhsī, Muḥammad b. Aḥmad b. Sahl al-. Al-Mabsūṭ. Vol1.p308.] and Sunni jurists[34.Māwūrdī, ʿAlī b. Muḥammad. Al-Ḥāwī al-kabīrvol.4p.50. Ibn Qudāma, ʿAbd Allāh. ‘’Al-Mughnī’’ vol3.p.501,502.Baghdādī, ʿAbd al-Raḥmān b. Muḥammad al-. Irshād al-sālikvol.1p.43 ] say that it is obligatory for the pilgrim who is a Meccan to make a sacrifice. they do not know.
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| Throat and guilt
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| “Halq” means shaving the hair of the head and “taqseer” means cutting some hair and nails. [35Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajj. P.71 ] The time of this act is from sunrise to sunset on the day of Eid al-Adha and its place is Mena. [36. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.72] It is forbidden for women and men. Those who do not have hair on their head, it is wajib to blame.[37.Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajj. P.71,72 ]
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| According to Shia jurists, haq or taqseer should be done on the day of Eid al-Adha either as a necessary precaution or as a recommended precaution. Of course, based on Hanbali, Hanafi and Maliki jurisprudence, it can be delayed from the days of Nahr [Note 2] [38. Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī. ‘’Al-Rawḍa al-bahiyya fī sharḥ al-lumʿat al-Dimashqiyya’’Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī. ‘’Al-Rawḍa al-bahiyya fī sharḥ al-lumʿat al-Dimashqiyya’ vol.1p.539,561.Sābiq al-Sayyid al-. Fiqh al-sunna. Vol.1p.40. Kāshānī, ʿAlā al-Dīn b. Masʿūd al-. Badāʾiʿ al-sanāʾiʿ’ Ibn Qudāma, ʿAbd Allāh b. Aḥmad. Al-Kāfī fī fiqh ibn ḥanbal. Murwārīd, ʿAlī Aṣghar .Al-Maṣādir al-fiqhīyya.vol.10.p67].
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| Tawaf of pilgrimage and its prayer
| | ==The Supplication of Mustajār== |
| Tawaf is circling seven times around the Kaaba in Masjid al-Haram. It is obligatory to start these seven rounds from the pillar of the Kaaba where the Black Stone is located and end there. When turning, the Kaaba should be on his left side.[39Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajj. P.33,38 ]
| | In the rituals of [[Tawaf]], it is mentioned that: It is recommended for the pilgrim, in the last round of their [[Tawaf]], to place their face and hands on the wall, press their stomach and front against the wall of the [[Ka'ba]], and say: |
| According to the fatwa of most Shiite jurists, circumambulation of the Kaaba in Masjid al-Haram is valid as long as people circumambulate and say that they circumambulate the Kaaba [39.Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥp.33.38]
| | *أللَّهُمَّ الْبَيْتُ بَيْتُكَ وَالْعَبْدُ عَبْدُكَ وَهذا مَكانُ الْعائِذِ بِكَ مِنَ النَّار. "O Allah, this house is Your house, and this servant is Your servant, and this is the place of one who seeks refuge with You from the Fire." |
| According to some other Shiite jurists, Tawaf should be within the distance between the Kaaba and the place of Abraham, which is about 13 meters. However, for the followers of these authorities, if Tawaf is difficult or not possible in that area, and they cannot wait to perform Tawaf in private time, there is no problem at a further distance.[39. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.33.38]
| | Then, they should confess their sins and seek forgiveness, and afterwards say: |
| Tawaf prayer is a two-rakat obligatory prayer that should be recited after circumambulation of the Kaaba with the intention of Tawaf prayer, behind the position of Abraham (pbuh). This prayer is like morning prayer; But it does not have adhan and iqama. [40. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp..p.41.44]
| | *أللَّهُمَّ مِنْ قِبَلِكَ الرَّوْحُ وَالْفَرَجُ وَالْعافِيَةُ. أللَّهُمَّ إنَّ عَمَلِي ضَعيْفٌ فَضاعِفْهُ لِي وَاغْفِرْ لي مَا اطَّلَعْتَ عَلَيْهِ مِنِّي وَخَفِيَ عَلى خَلْقِكَ أسْتَجِيرُ بِاللَّهِ مِنَ النَّار."O Allah, from You comes the spirit, relief, and well-being. O Allah, my deeds are weak, so multiply them for me and forgive me for what You have seen of me that is hidden from Your creation. I seek refuge with Allah from the Fire. |
| Tried
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| Sai’ means walking the distance between the two mountains of Safa and Marwah seven times. This action starts from Safa and ends at Marwah, that is, it is counted from Safa to Marwah the first time and from Marwah to Safa the second time.[41. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.p.41.44]
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| It is recommended for men to ride on a part of the path marked with a line and a green light. Saying the dhikr of Allah Akbar a hundred times; there is no god except Allah; Alhamdulillah and Subhanallah is another mustahab of effort.[41 Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.p.41.44] | |
| Tawaf Nisa and its prayer
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| Tawaf Nisa is seven rounds around the Kaaba, which is done with the intention of Tawaf Nisa. After circumambulation of Nisa, its prayer is recited behind the position of Abraham (pbuh). Tawaf Nisa and its prayer are like Tawaf and Tawaf prayer (except for the intention); Therefore, it starts from the Black Stone and ends there.[42. Wīzhianāmi-yi ʿumra-yi mufradih: Wiṣāl-i dūst, Representation of Leader in matters of Hajj and pilgrimage, Cultural Department, 1393 sh. P.74.78]
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| Of course, Sunni jurists do not consider the Tawaf of Nisa as obligatory and instead consider the Tawaf of Farewell as one of the obligatory or recommended rituals.[43. Shīrāzī, Ibrāhīm b. ʿAlī al-. Al-Tanbīh. Vol.l.p.80. Nawawī, Yaḥya b. Sharaf. ‘’Al-Majmūʿvol.8.p.265.266]
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| Bytote
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| Bitoteh means “to spend the night in a place”. It is obligatory for the pilgrims to spend the 11th and 12th nights of Dhul-Hijjah from sunset to midnight with the intention of being close to Mina. Therefore, those who have gone to Makkah should return to Mina before sunset. According to the fatwa of some Shiite jurists, pilgrims can spend the first or second half of the night in Mina.[44. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp. P74.75.]Of course, according to Hanafi jurisprudence, it is Sunnah and leaving it is abhorrent.[45.Marghīnānī, ʿAlī b. ʾAbī Bakr al-. Al-Hidāya. Murwārīd, ʿAlī Aṣghar .Al-Maṣādir al-fiqhīyyavol.10.p.278 ]
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| The boundaries of Mena are marked with blue signs, on the outer part of which is written “Badaiya Mena” (the beginning of Mena) and on the inner part it is written “Nahaye Mena” (the end of Mena).[46.Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Tadhkirat al-fuqahāʾ’’p.75 ]
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| According to Shia jurisprudence, [47. Mughnīya, Muḥammad Jawād al-. ‘’Al-Fiqh ʿalā al-madhāhib al-khamsa’’vol.1.p.406. Sābiq al-Sayyid al-. Fiqh al-sunna.vol.10.p.534,535. Ṭūsī, Muḥammad b. al-Ḥaasn al-. ‘’Al-Khilāf’’vol.1.p.461,462. Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Tadhkirat al-fuqahāʾ’’vol.8.p.358,359] those who spend the whole night in Makkah worshiping God until morning and do no other work except for the necessary work, it is not obligatory for them to do bitouta [46 Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Tadhkirat al-fuqahāʾ’’p.75].
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| According to Islamic religions, those who have an excuse, can leave Bituteh in Mena. [48 Pīshih fard, Muṣṭafā Jaʿfar .Darāmadī bar fiqh-i Muqārin.p.419] For example, patients, their nurses and those who find it difficult to stay in Mena can leave Bituteh. [46. Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Tadhkirat al-fuqahāʾ’’p.75]
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| Rami Jamrat
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| Throwing stones at the stones is another obligatory act of Hajj.[49. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp. P.76.] At the end of Mina, there are three stones, the first one is called “First Stone”, the second one is “Middle Stone” and the third one is “Greater Stone or Uqaba”. [50 Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.p.66.67]
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| Some of the rules and obligations of Rami are as follows:
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| 1.Intention: Rami, like other acts of Hajj, is an act of worship and should be performed with the intention of closeness and without any hypocrisy or show off.
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| 2.Seven pebbles must be thrown into the jamrah, but it is not necessary to hit them one after the other, so for example, if two of them hit the jamrah and the third one does not, if the fourth one hits the column, it is counted as the third.
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| 3.She throws stones, so if she goes ahead aind throws stones, it is not enough.
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| 4.The stone will fall on the rock.
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| 5.If it hits the rock by throwing it, then it is not enough if it hits the rock by hitting a place or other people’s stones.
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| 6.She should hit it gradually, so if she hits several pebbles together, it is not enough, but one is counted. [50. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.p.66.67]
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| According to the Maliki, Shafi’i and Hanbali schools of thought, it is obligatory to follow the order of the three Jamrats. The Hanafi religion has considered observing order as sunnah.[51. Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Tadhkirat al-fuqahāʾ’ vol.8p.362’ Sābiq al-Sayyid al-. Fiqh al-sunna.vol.1 p.533,534. Jazīrī, ʿAbd al-Raḥmān. ‘’Al-Fiqh ʿalā al-madhāhib al-arbaʿa’’vol.1.p.599.603]
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| It is recommended to be pure while throwing stones and say Takbeer with every stone you throw. It is recommended to throw the first and middle jamrah facing the Qibla and the back jamrah behind the Qibla.[52. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.p.67][53. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.p.78]
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|
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| Pilgrims can leave Mina on the twelfth day of Dhu al-Hijjah, after noon; However, if someone does not leave Mina on that day until the sun sets, he should spend the 13th night there as well, and throw Jamrat on the 13th day as well.[54. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajjp.p.78]
| | Then, after that, the person should make any supplications they wish, touch the Yemeni Corner (Rukn Yamani), come to [[the Hajar al-Aswad]], complete their Tawaf, and say: |
| *****************
| | *أللَّهُمَّ قَنِّعْنِي بِما رَزَقْتَني وَبارِكْ لِي فِيما آتَيْتَني "O Allah, make me content with what You have provided me and bless me in what You have granted me.<ref>Khomeinī, "Manāsk Ḥajj Motābaq ba Fatwā-ye Imām Khomeinī ba Ḥawāshī Marājiʿ Taqlīd wa Istiftāʾāt Jadīd", p. 436.</ref> |
| • Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi •*manāsik Ḥajj. Tehran: Mashʿar, 1389 sh.
| | ==Notes== |
| | | {{Notes}} |
| Pīshih fard, Muṣṭafā Jaʿfar .Darāmadī bar fiqh-i Muqārin. Tehran: Biʿtha Maqām Muʿaẓẓam Rahbarī, Deputy of Clergy Affairs, 1388 sh.
| | ==References== |
| Fikrī, Masʿūd; ʿAlāʾī, Aḥmad. Farhang-i Iṣṭilāḥāt-i Ḥajj wa ʿUmra. Tehran: Mashʿar, 1393 sh.
| | {{References}} |
| | | *Fāsī, Taqī al-Dīn Muḥammad. ''Shifāʾ al-Gharām bi-Aḵbār al-Balad al-Ḥarām''. Edited by a committee of prominent scholars and literati. Beirut: Dār al-Kutub al-ʿIlmiyyah, n.d. |
| *Baghdādī, ʿAbd al-Raḥmān b. Muḥammad al-. Irshād al-sālik ʾilā ʾashraf al-Masālik. cairo: Maktaba wa Maṭbaʿa Muṣṭafā al-Bābī al-Ḥalabī wa Shurakā, [n.d].
| | *Ibn Zahīra, Muḥammad Jārullāh. ''Al-Jāmiʿ al-laṭīf fī faḍl-i Makka wa ahluhā wa bināʾ al-Bayt al-Sharīf''. Edited by ʿAlī ʿUmar. Cairo: Maktabat al-Thaqāfa al-Dīnīyya, 1423 AH. |
| *Kāshānī, ʿAlā al-Dīn b. Masʿūd al-. Badāʾiʿ al-sanāʾiʿ (Al-Fiqh al-ḥanbalī). Beirut: al-Maṣādir al-fiqhīyya, 1422 AH. | | *Jafarīān, Rasūl. *Āthār Islāmī Makkah wa Madīnah*. Tehran: Mashʿar, 1389 AH. |
| *Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Taḥrīr al-aḥkām al-sharʿiyya ʿalā madhhab al-imāmiyya’’. Edited by Ibrāhīm Bahādurī. Qom: Muʾassisat Imām al-Ṣādiq, 1420 AH.
| | *Khomeinī, Rūḥ Allāh. ''Manāsk-i Ḥajj Motābaq ba Fatwā-ye Imām Khomeinī ba Ḥawāshī Marājiʿ Taqlīd wa Istiftāʾāt Jadīd''. Tehran: Mashʿar, 1409 AH. |
| *Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Tadhkirat al-fuqahāʾ’’. Qom: Muʾassisat Āl al-Bayt, 1414 AH.
| | *Majlisī, Muḥammad Bāqir al-. ''Mir'āt al-'uqūl''. Edited by Rasūlī Maḥallātī. Tehran: Dār al-Kutub al-Islāmiyya, 1404 AH. |
| *Shīrāzī, Ibrāhīm b. ʿAlī al-. Al-Tanbīh fī al-fiqh al-shāfiʿī. ʿĀlim al-kutub.
| | *Mālikī, Muḥammad b. Aḥmad. ''Taḥṣīl al-Marām fī Aḵbār al-Bayt al-Ḥarām''. Makkah: Maktabat al-Asadī, 1424 AH. |
| | | *Naʿmatī, Muḥammad Rezā. "Pazhuheshī dar bāray Multazam". Majallah Mīqāt-i Ḥajj, no. 43, Farvardīn 1382 SH. |
| *Najafī, Muḥammad Ḥasan al-. ‘’Jawāhir al-kalām fī sharḥ sharāʾiʿ al-Islām’’. Qom: Muʾassisat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, 1421 AH. | | *Qāʾidān, Aṣghar. ''Tārīkh wa Āthār Islāmī Makkah Mukarramah wa Madīnah Munawwarah''. Tehran: Mashʿar, 1400 AH. |
| *Māwūrdī, ʿAlī b. Muḥammad. Al-Ḥāwī al-kabīr fī fiqh al-madhhab al-imām al-shāfiʿī . Beirut: Dār al-kutub al- ʿilmīyya, 1414
| | *Ṣafāʾī Farūshānī, Niʿmat Allāh. ''Makkah dar Bistar-i Tārīkh''. Qom: Markaz Jahanī ʿUlūm Islāmī, 1386 AH. |
| *Qāḍīʿskar, ʿAlī. Ḥajj dar andīshi-yi islāmī. Tehran: Mashʿar, 1384 sh.
| | *Sanjārī, ʿAlī b. Tāj al-Dīn. ''Manāʾih al-Karam''. Makkah: Jāmiʿah Umm al-Qurā, 1419 AH. |
| *Muḥammadī Reyshahrī, Muḥammad. Ḥajj wa ʿUmra dar Qurān wa Ḥadīth. Translated by Jawād Muḥaddithī, Qom: Dār al-Ḥadīth, 1386 sh.
| | *Ṭabāṭabāʾī Tabrīzī, Muḥammad Rezā. ''Hidāyat al-Ḥujjāj: Safar-Nāmah-i Makkah''. Compiled by Rasūl Jafarīān. Qom: Nashr-i Mūrikh, 1386 AH. |
| *Yaḥyā b. Ibrāhīm .Rasāʾil li-lḥujjāj wa al-muʿtamirīn . Riyadh: Dār al-muslim, 1420 AH.
| | {{end}} |
| *Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī. ‘’Al-Rawḍa al-bahiyya fī sharḥ al-lumʿat al-Dimashqiyya’’. Qom: Majmaʿ al-Fikr al-Islāmī, [n.d]. | |
| *Ḥillī, Jaʿfar b. al-Ḥasan al-. ‘’Sharāʾiʿ al-Islām fī masāʾil al-ḥalāl wa l-ḥarām’’. Edited by Muḥammad ʿAlī Baqqāl. Second edition. Qom: Muʾassisa-yi Ismāʿīlīyān, 1408 AH.
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| *Sābiq al-Sayyid al-. Fiqh al-sunna. Beirut: Dār al-Fikr 1419, AH. | |
| *Jazīrī, ʿAbd al-Raḥmān. ''Al-Fiqh ʿalā al-madhāhib al-arbaʿa''. Istanbul: 1404 AH-1984. | |
| *Mughnīya, Muḥammad Jawād al-. ‘’Al-Fiqh ʿalā al-madhāhib al-khamsa’’ (al-Jaʿfarī, al-Ḥanafī, al-Mālikī, al-Shāfiʿī, al-Ḥanbalī). Qom: Muʾassisa Dār al-Kitāb al-Islāmī, 1432 AH. | |
| *Ibn Qudāma, ʿAbd Allāh b. Aḥmad. Al-Kāfī fī fiqh ibn ḥanbal (al-fiqh al- ḥanbalī), al-Maṣādir al-fiqhīyya, Beirut: [n.p], first edition, 1422 AH. | |
| *Namirī al-qurṭubī, Yūsuf b. ʿAbd Allāh al- .Al-Kāfī fī fiqh ahl al-madina(al-fiqh al- mālikī) . , Beirut: [n.p], first edition, 1422 AH.
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| *Ṭūsī, Muḥammad b. al-Ḥaasn al-. ‘’Al-Khilāf’’. Edited by ʿAlī Khurāsānī et.al. Qom: Daftar-i Intishārāt-i Islāmī, 1407 AH.
| |
| *Sarakhsī, Muḥammad b. Aḥmad b. Sahl al-. Al-Mabsūṭ. Beirut: Dār al-Maʿrifa, 1414 AH. | |
| *Nawawī, Yaḥya b. Sharaf. ‘’Al-Majmūʿ; sharḥ al-muhadhdhab’’. Beirut: Dār al-Fikr, [n.d].
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| *Fayḍ al-Kāshānī, Muḥsin. Al-Maḥjat al-bayḍāʾ fī tahdhīb al-ʾaḥyāʾ. Beirut: Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1403 AH. | |
| *Miṣrī al-Muzanīī, Ismāʿīl b. Yaḥyā. Mukhtaṣar al-Muzanīī (al-fiqh al- shāfiʿī). Beirut: [n.p], first edition, 1422 AH. | |
| * Murwārīd, ʿAlī Aṣghar .Al-Maṣādir al-fiqhīyya. Beirut: Dar al-Turāth, 1419AH. | |
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| *Ibn Qudāma, ʿAbd Allāh. ‘’Al-Mughnī’’. Beirut: Dār al-Kitāb al-ʿArabī, [n.d]. | |
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| *Wīzhianāmi-yi ʿumra-yi mufradih: Wiṣāl-i dūst, Representation of the Supreme Leader in matters of Hajj and pilgrimage, Cultural Department, 1393 sh.6
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