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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-Ḥijja until sunset. After that, he spends the 10th night of Dhu l-Ḥijja in [[Mashʿar]], and he [[Wuqūf 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-Hijja, 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 of 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 [[Miqat|the miqāts]], such as the [[Shajarah]] and [[Juhfa|Juḥfa]] mosques. <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 28.</ref>Those who go to mecca from Medina must become [[Ihram|Muḥrim]] in the Shajarah mosque, which is outside of [[Medina]] and in the [[Dhu l-Hulīfa]] area.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 29.</ref>
| | 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 [[Ka'ba|Kaʿba]] <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 33.</ref> and then perform the [[Tawaf prayer]], which have two [[rakʿahs]], behind the [[Ibrahīm's Maqām]]. <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 41.</ref> The next Rite of Umrah is [[Sa'y |Sa'y between Ṣafā and Marwah]]; It means to walk the distance between Mount Safa and Marwah seven times. <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 44.</ref>At the end, after [[Taqsir]], Hadji comes out of Ihram and the prohibitions of Ihram become lawful for him.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 49.</ref>
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| Of course, in the interval between Taqsir of Umrah and the ihram of Hajj, some things are forbidden for pilgrims that they should avoid. such as performng Umrah al-mufradah; shaving the head; Going out of the city of mecca (according to the fatwas of a number of Shiite jurists), cutting down trees and plants of [[Ḥaram erea]], and hunting (even killing grasshoppers and the like).<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 51.</ref>
| | 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> |
| | 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> |
| | 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> |
| | 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> |
| | 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> |
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| | ==Al_Mustajār and the Crack of the Ka'ba== |
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| ==Rites Of Ḥajj Al-Tamattuʿ==
| | 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> |
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| The Rites Of Ḥajj Al-Tamattuʿ, which begin after rites of Umrah Tamattuʿ, are as follows: | | ==The Supplication of Mustajār== |
| | 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: |
| | *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." |
| | Then, they should confess their sins and seek forgiveness, and afterwards say: |
| | *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. |
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| ===Iḥrām===
| | 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: |
| {{main|Ihram}}
| | *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> |
| Ihram for Hajj must be in the months of Hajj (Shawwal, Dhu l-Qaʿda and Dhu l-Hijja); However, Ihram in Tamattuʿ Hajj must be done after completing Umrah. Hadji should be Muhrim before noon on the ninth day of Dhu l-Hijja ([[day of ʿArafa]]), when he reaches the Desert of [[ʿArafāt]] in order to start [[Wuquf at 'Arafat|staying]] at Arafat, which is from noon on the Day of Arafah. The place of Ihram of Hajj is the city of [[Mecca]].<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 53.</ref>
| | ==Notes== |
| | | {{Notes}} |
| From the time of Ihram to [[Taḥallul]], Hajj pilgrims should avoid the prohibitions of Ihram, such as Verbal disputing, sexual intercourse, and good scent.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 55.</ref>
| | ==References== |
| | | {{References}} |
| ===Staying at ʿArafāt===
| | *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. |
| {{main|Wuquf at 'Arafat}}
| | *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. |
| Staying at Arafat is the second obligatory rites of [[Hajj]] and it means “staying at the desert of Arafat”. <ref>Fikrī, ''Farhang-i Iṣṭilāḥāt-i Ḥajj wa ʿUmra'', P. 275.</ref> According to Shia jurists, the time of staying at [[Arafat]] is from noon on the ninth day of Dhu l-Hijja (day of Arafa) until sunset, which is the time of Maghrib prayer. <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 58.</ref> In the four Sunni denominatons, the time of this Rite is considered to be the day of Arafa; Of course, there is a difference between these denominatons in its exact time.<ref>Murwārīd, ''Al-Maṣādir al-fiqhīyya'', vol. 10, p.33; Ṭūsī, ''Al-Khilāf'', vol. 1, p. 453; Sābiq, ''Fiqh al-sunna'', vol. 1, p. 522; Ḥillī, ''Tadhkirat al-fuqahāʾ'', vol. 8, p. 177; Pīshih fard, ''Darāmadī bar fiqh-i Muqārin'', p. 387; Jazīrī, ''Al-Fiqh ʿalā al-madhāhib al-arbaʿa'', Vol. 1, p. 597,599; Mughnīya, ''Al-Fiqh ʿalā al-madhāhib al-khamsa'', vol. 1, p. 378.</ref>
| | *Jafarīān, Rasūl. *Āthār Islāmī Makkah wa Madīnah*. Tehran: Mashʿar, 1389 AH. |
| | | *Khomeinī, Rūḥ Allāh. ''Manāsk-i Ḥajj Motābaq ba Fatwā-ye Imām Khomeinī ba Ḥawāshī Marājiʿ Taqlīd wa Istiftāʾāt Jadīd''. Tehran: Mashʿar, 1409 AH. |
| For a hajj pilgrim who does not feel weak in praying, it is recommended to [[fast]] on this day. Being Ṭāhir, doing ghusl and staying at the bottom of the mountain and on flat ground, are other [[mustahabbs|mustaḥabbs]] of staying at ʿArafat.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 59.</ref>
| | *Majlisī, Muḥammad Bāqir al-. ''Mir'āt al-'uqūl''. Edited by Rasūlī Maḥallātī. Tehran: Dār al-Kutub al-Islāmiyya, 1404 AH. |
| | | *Mālikī, Muḥammad b. Aḥmad. ''Taḥṣīl al-Marām fī Aḵbār al-Bayt al-Ḥarām''. Makkah: Maktabat al-Asadī, 1424 AH. |
| Reciting [[the Supplication of Imam Ḥusayn(a)]] on the day of ʿArafa is one of the customs that Shiites perform on this day and at the desert of [[ʿArafat]].<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 60.</ref>Other customs of this day are [[repentance]](Tawba).<ref>''Miṣbāḥ al-sharīʿa'', P. 92; Fayḍ al-Kāshānī, ''Al-Maḥjat al-bayḍāʾ'', vol. 2; p. 207.</ref>and reciting special Supplications.<ref>Muḥammadī Reyshahrī, ''Ḥajj wa ʿUmra dar Qurān wa Ḥadīth'', p. 392.</ref>
| | *Naʿmatī, Muḥammad Rezā. "Pazhuheshī dar bāray Multazam". Majallah Mīqāt-i Ḥajj, no. 43, Farvardīn 1382 SH. |
| | | *Qāʾidān, Aṣghar. ''Tārīkh wa Āthār Islāmī Makkah Mukarramah wa Madīnah Munawwarah''. Tehran: Mashʿar, 1400 AH. |
| ===Staying at al-Mashʿar===
| | *Ṣafāʾī Farūshānī, Niʿmat Allāh. ''Makkah dar Bistar-i Tārīkh''. Qom: Markaz Jahanī ʿUlūm Islāmī, 1386 AH. |
| {{main|Wuquf at al-Mash'ar}} | | *Sanjārī, ʿAlī b. Tāj al-Dīn. ''Manāʾih al-Karam''. Makkah: Jāmiʿah Umm al-Qurā, 1419 AH. |
| Wuqūf at al-Mashʿar the third obligatory rites of [[Hajj]] and it means “staying at [[Mashʿar]]”.<ref>Fikrī, ''Farhang-i Iṣṭilāḥāt-i Ḥajj wa ʿUmra'', p. 276.</ref>The time of this rites, based on Shia jurisprudence, is from dawn on the 10th day of [[Dhu l-Hijja]] ([[ʿEid of al-Aḍḥā]]) until sunrise.<ref>Qāḍīʿskar, ''Ḥajj dar andīshi-yi islāmī'', P. 288.</ref>
| | *Ṭabāṭabāʾī Tabrīzī, Muḥammad Rezā. ''Hidāyat al-Ḥujjāj: Safar-Nāmah-i Makkah''. Compiled by Rasūl Jafarīān. Qom: Nashr-i Mūrikh, 1386 AH. |
| Reciting special Supplications,<ref>Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2; p. 543.</ref>dhikr of God, and collecting pebbles that are thrown to the [[Jamrat|Jamrāt]] at [[Mina]] are also the mustaḥabbs of staying at mashʿar. <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 63.</ref>
| | {{end}} |
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| ==Minā rituals== | |
| {{main|Mina rituals}} | |
| Hajj pilgrims should come out of Mashʿar and go to [[Mina]] after sunrise on the 10th day of [[Dhu l-Hijja]] (ʿEid of al-Aḍḥā). A Hadji in [[Tamattuʿ Hajj ]] must perform the rituals of Mina, which include three actions: “[[Ramy Jamrah ʿAqaba]]”, “[[Sacrifice]]” and “[[Halq and Taqsir]]”.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 65.</ref>
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| According to Shia jurists, observing the order of the above rituals is obligatory or Obligatory Caution, and according to Hanbali and Shafiʿi jurists, observing the order is mustahabb, and whoever does not observe it has no [[Kaffara]].<ref>Najafī, ''Jawāhir al-kalām'', vol. 19; p. 250-251; Shahīd al-Thānī, ''Al-Rawḍa al-bahiyya fī sharḥ al-lumʿat al-Dimashqiyya'', vol. 1, p. 525; Yaḥyā, ''Rasāʾil li-lḥujjāj wa al-muʿtamirīn'', P. 12-13.</ref>
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| ===Ramy al-Jamreh al-ʿAqaba===
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| On the day of ʿEid of al-Aḍḥā, after sunrise, it is obligatory for a Hajj pilgrims to throw seven stones at the [[Jamrah al-Aqaba]] (the last Jamrah in Mina).<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 26.</ref> Throwing stones should be with the [[Qurba intention]] and hit gradually; So, if he hits several pebbles together, it is not enough, but it is counted as one.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 66-67.</ref>
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| According to Shia jurisprudence, when hadji doing ramy al-jamarh it is [[mustahabb]] to turn the back to the [[Qibla]].<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 67.</ref>Of course, Hanbaliyya and Malikiya denominatons have considered it mustahabb to face the Qibla when doing ramy of Jamrah al-Aqaba.<ref>Jazīrī, ''Al-Fiqh ʿalā al-madhāhib al-arbaʿa'', vol. 1, p. 599-605; Ṭūsī, ''Al-Khilāf'', vol. 1, p. 456; Sābiq, ''Fiqh al-sunna'', vol. 1, p. 533; Ibn Quddāma, ''Al-Kāfī fī fiqh ibn ḥanbal'', P. 1045-1046; Namirī al-qurṭubī, ''Al-Kāfī fī fiqh ahl al-madina'', p. 502.</ref>
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| ===Sacrifice===
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| It is obligatory for the Hajj pilgrims to slaughter an animal in the way of God, as one of the rituals of [[Hajj]]. Sheep, cows, and camels are animals that can be sacrificed.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 67.</ref> The time of sacrifice is after [[Ramy al-Jamarat|Ramy al-Jamrah al-Aqaba]] and before [[Taqsir or Halq|Halq or Taqsir]]. <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 68.</ref> Of course, based on Hanbali, Hanafi and Maliki jurisprudence, the time of sacrifice is the day of [[ʿEid of al-Aḍḥā]] and two days after it.<ref>Jazīrī, ''Al-Fiqh ʿalā al-madhāhib al-arbaʿa'', vol. 1, p. 587-588; Ḥillī, ''Tadhkirat al-fuqahāʾ'', vol. 8, p. 252-258.</ref>
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| The pilgrim can sacrifice the animal by hisself, and he can delegate another person to sacrifice the animal on his behalf.<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 69.</ref>
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| According to the majority of Shia jurists, in [[Hajj al-Tamattu']] it is obligatory for a Hajj pilgrim must make a sacrifice, regardless of whether he is [[Afaqi|Āfāqī]] or not; <ref>Ḥillī, ''Taḥrīr al-aḥkām'', vol. 1, p. 619-620; Ḥillī, ''Sharāʾiʿ al-Islām'', Vol. 1, p. 234.</ref> but a small number of Shia jurists<ref>Sarakhsī, ''Al-Mabsūṭ'', Vol. 1, p. 308.</ref> and Sunni jurists<ref>Māwūrdī, ''Al-Ḥāwī al-kabīr'', vol. 4, p. 50, Ibn Qudāma, ''Al-Mughnī'', vol. 3, p. 501-502; Baghdādī, ''Irshād al-sālik'', vol. 1, p. 43.</ref> do not consider it obligatory for a Hajj pilgrim who is a Meccan to make a sacrifice.
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| ===Ḥalq and Taqṣīr===
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| {{main|[[Halq or taqsir|Halq and Taqsir]]}}
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| “Ḥalq” means shaving the hair of the head and “Taqṣīr” means cutting some hair and nails. <ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 71.</ref>The time of this act is from sunrise to sunset on the day of Eid al-Adha and its place is [[Mina]].<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 72.</ref> for women and men who do not have hair on their head, it is obligatory to do the Taqsir[note 1]. A person who is in the first year of hir/her [[Hajj]] must do the Halq<ref>Fallāḥzādih, ''Darsnāma-yi manāsik-i Ḥajj'', p. 71-72.</ref>
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| According to Shia jurists, Halq or taqsir should be done on the day of [[Eid al-Adha]] as a Obligatory Caution or as a recommended Caution . Of course, based on Hanbali, Hanafi and Maliki jurisprudence, it can be delayed from the days of Naḥr [Note 2]<ref>Shahīd al-Thānī, Al-Rawḍa al-bahiyya fī sharḥ al-lumʿat al-Dimashqiyya, vol. 1, p. 539-561; Sābiq, ''Fiqh al-sunna'', Vol. 1, p. 40.</ref>
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| ===Ṭawāf of hajj and its prayer===
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| {{main|[[tawaf]] and [[Prayer of Tawaf]]}}
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| 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 ]
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| 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]
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| 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]
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| 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]
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| 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]
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| 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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| 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]
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| *****************
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| • Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi •*manāsik Ḥajj. Tehran: Mashʿar, 1389 sh.
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| Pīshih fard, Muṣṭafā Jaʿfar .Darāmadī bar fiqh-i Muqārin. Tehran: Biʿtha Maqām Muʿaẓẓam Rahbarī, Deputy of Clergy Affairs, 1388 sh.
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| Fikrī, Masʿūd; ʿAlāʾī, Aḥmad. Farhang-i Iṣṭilāḥāt-i Ḥajj wa ʿUmra. Tehran: Mashʿar, 1393 sh.
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| *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]. | |
| *Kāshānī, ʿAlā al-Dīn b. Masʿūd al-. Badāʾiʿ al-sanāʾiʿ (Al-Fiqh al-ḥanbalī). Beirut: al-Maṣādir al-fiqhīyya, 1422 AH.
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| *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.
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| *Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Tadhkirat al-fuqahāʾ’’. Qom: Muʾassisat Āl al-Bayt, 1414 AH.
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| *Shīrāzī, Ibrāhīm b. ʿAlī al-. Al-Tanbīh fī al-fiqh al-shāfiʿī. ʿĀlim al-kutub. | |
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| *Najafī, Muḥammad Ḥasan al-. ‘’Jawāhir al-kalām fī sharḥ sharāʾiʿ al-Islām’’. Qom: Muʾassisat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, 1421 AH.
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| *Māwūrdī, ʿAlī b. Muḥammad. Al-Ḥāwī al-kabīr fī fiqh al-madhhab al-imām al-shāfiʿī . Beirut: Dār al-kutub al- ʿilmīyya, 1414
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| *Qāḍīʿskar, ʿAlī. Ḥajj dar andīshi-yi islāmī. Tehran: Mashʿar, 1384 sh.
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| *Muḥammadī Reyshahrī, Muḥammad. Ḥajj wa ʿUmra dar Qurān wa Ḥadīth. Translated by Jawād Muḥaddithī, Qom: Dār al-Ḥadīth, 1386 sh. | |
| *Yaḥyā b. Ibrāhīm .Rasāʾil li-lḥujjāj wa al-muʿtamirīn . Riyadh: Dār al-muslim, 1420 AH.
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| *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.
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| *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.
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| *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.
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| *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.
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| *Miṣrī al-Muzanīī, Ismāʿīl b. Yaḥyā. Mukhtaṣar al-Muzanīī (al-fiqh al- shāfiʿī). Beirut: [n.p], first edition, 1422 AH.
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| * Murwārīd, ʿAlī Aṣghar .Al-Maṣādir al-fiqhīyya. Beirut: Dar al-Turāth, 1419AH.
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| *Miṣbā ḥ al-sharīʿa wa miftāḥ al-ḥaqīqa. Attributed to Imam Sadiq (a), Tehran: Anjuman-i Islāmī-yi Ḥikmat wa falsafa-yi Iran, 1360 sh.
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| *Ibn Qudāma, ʿAbd Allāh. ‘’Al-Mughnī’’. Beirut: Dār al-Kitāb al-ʿArabī, [n.d].
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| *Khomeinī, Sayyid Rūḥ Allāh. Manāsk-i Ḥajj bā ḥawāsh-i marājiʿ. Tehran: Mashʿar, 1385 sh.
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| *Ṣadūq, Muḥammad b. ʿAlī al-. ‘’Man lā yaḥḍuruh al-faqīh’’. Edited by ʿAlī Akbar Ghaffārī. Qom: Daftar-i Intishārāt-i Islāmī, 1413 AH.
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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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| *Marghīnānī, ʿAlī b. ʾAbī Bakr al-. Al-Hidāya (al-fiqh al- ḥanafī). Beirut: [n.p], first edition, 1422 AH.
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