Rites of Hajj al-Tamattu'
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 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 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 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-Jamara al-ʿAqabah, Sacrifice (Qurbānī) and Ḥalq or Taqṣīr.
After completing the rituals of Minā, the Hajj pilgrim goes to Mecca and performs the rituals of Mecca. These rituals include Hajj tawaf and its prayer, Saʿy Ṣafā and Marwah, and Nisa's tawaf and its prayer. Hadji then returns to 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 of triple Jamrāt. By leaving Mina in the afternoon of the twelfth day, Hajj ends.
Rites of ʿUmrah of Tamattuʿ
The Rites of ʿUmrah, which must be performed before the Rites of Tamattuʿ, include Ihram, Tawaf, Tawaf prayer, Sa'y and Taqsīr.[1] The place of Ihram for Umrah is one of the miqāts, such as the Shajarah and Juḥfa mosques. [2]Those who go to mecca from Medina must become Muḥrim in the Shajarah mosque, which is outside of Medina and in the Dhu l-Hulīfa area.[3] After putting on Ihram and entering Mecca, pilgrims should perform Tawaf of the Kaʿba [4] and then perform the Tawaf prayer, which have two rakʿahs, behind the Ibrahīm's Maqām. [5] The next Rite of Umrah is Sa'y between Ṣafā and Marwah; It means to walk the distance between Mount Safa and Marwah seven times. [6]At the end, after Taqsir, Hadji comes out of Ihram and the prohibitions of Ihram become lawful for him.[7]
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).[8]
Rites Of Ḥajj Al-Tamattuʿ
The Rites Of Ḥajj Al-Tamattuʿ, which begin after rites of Umrah Tamattuʿ, are as follows:
Iḥrām
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 staying at Arafat, which is from noon on the Day of Arafah. The place of Ihram of Hajj is the city of Mecca.[9]
From the time of Ihram to Taḥallul, Hajj pilgrims should avoid the prohibitions of Ihram, such as Verbal disputing, sexual intercourse, and good scent.[10]
Staying at ʿArafāt
Staying at Arafat is the second obligatory rites of Hajj and it means “staying at the desert of Arafat”. [11] 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. [12] 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.[13]
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 mustaḥabbs of staying at ʿArafat.[14]
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.[15]Other customs of this day are repentance(Tawba).[16]and reciting special Supplications.[17]
Staying at al-Mashʿar
Wuqūf at al-Mashʿar the third obligatory rites of Hajj and it means “staying at Mashʿar”.[18]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.[19] Reciting special Supplications,[20]dhikr of God, and collecting pebbles that are thrown to the Jamrāt at Mina are also the mustaḥabbs of staying at mashʿar. [21]
Minā 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”.[22]
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.[23]
Ramy al-Jamreh al-ʿAqaba
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).[24] 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.[25]
According to Shia jurisprudence, when hadji doing ramy al-jamarh it is mustahabb to turn the back to the Qibla.[26]Of course, Hanbaliyya and Malikiya denominatons have considered it mustahabb to face the Qibla when doing ramy of Jamrah al-Aqaba.[27]
Sacrifice
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.[28] The time of sacrifice is after Ramy al-Jamrah al-Aqaba and before Halq or Taqsir. [29] 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.[30] The pilgrim can sacrifice the animal by hisself, and he can delegate another person to sacrifice the animal on his behalf.[31]
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 Āfāqī or not; [32] but a small number of Shia jurists[33] and Sunni jurists[34] do not consider it obligatory for a Hajj pilgrim who is a Meccan to make a sacrifice.
Ḥalq and Taqṣīr
“Ḥalq” means shaving the hair of the head and “Taqṣīr” means cutting some hair and nails. [35]The time of this act is from sunrise to sunset on the day of Eid al-Adha and its place is Mina.[36] for women and men who do not have hair on their head, it is obligatory to do the Taqsir[Explanatory Notes 1]. A person who is in the first year of hir/her Hajj must do the Halq[37] 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[Explanatory Notes 2][38]
Ṭawāf of hajj and its prayer
Tawaf is circling seven times around the Ka'ba in Masjid al-Haram. It is obligatory to start these seven rounds from the pillar of the Ka'ba where the Ḥajar al-ʾAswad is located and end there. During tawaf, the Ka'ba should be on the left side.[39] According to the fatwa of most Shiite jurists, tawaf of Ka'ba in Masjid al-Haram is valid as long as people do tawaf and say that they do tawaf Ka'ba.[40] According to some other Shiite jurists, Tawaf should be within the distance between Ka'ba and Maqam-i Ibrahim, which is about 13 meters. However, for the followers of these marajiʿ, if Tawaf is difficult or not possible in that area, and they cannot wait to perform Tawaf in other time, there is no problem at a further distance.[41]
Tawaf prayer is a obligatory prayer that has two-rakʿat and should be recited after circumambulation of Ka'ba with the intention of Tawaf prayer, behind the Maqam-i Ibrahim. This prayer is like morning prayer; But it does not have Adhān and Iqāma. [42]
Saʿy
Saʿy means walking the distance between the two mountains of Ṣafā and Marwa seven times. This action starts from Safa and ends at Marwa, that is, it is counted from Safa to Marwa the first time and from Marwa to Safa the second time.[43]
It is recommended for men to ride on a part of the path marked with a green line and light. Saying these dhikr, ʾAllāhu ʾakbar; La ilaha illa'llah; Alhamdulillah and Subhanallah hundred times; is another mustahab of saʿy.[44]
Ṭawāf al-Nisāʾ and its prayer
Tawaf al-Nisaʾ is seven rounds around Ka'ba, which is done with the intention of Tawaf al-Nisa. After tawaf of al-Nisa, its prayer should be recited behind Maqam-i Ibrahim . Tawaf al-Nisa and its prayer are like Tawaf and Tawaf prayer (except for the intention); Therefore, it starts from Ḥajar al-ʾAswad and ends there.[45] Of course, Sunni jurists do not consider the Tawaf al-Nisa as obligatory and instead consider the Ṭawāf of Widāʿ as one of the obligatory or recommended rituals.[46]
Beitūta
Beitūta means “to stay the night in a place”. It is obligatory for the hajj pilgrims to stay the 11th and 12th nights of Dhu l-Hijja from sunset to midnight with the qurba intention in Mina. Therefore, those who have gone to Mecca should return to Mina before sunset. According to the fatwa of some Shiite jurists, hajj pilgrims can spend the first or second half of the night in Mina.[47] Of course, according to Hanafi jurisprudence, it is Mustahabb and leaving it is Makruh.[48]
The boundaries of Mina are marked with blue signs, on the outer part of which is written “Bidāya Minā” (the beginning of Mina) and on the inner part it is written “Nahāye Mina” (the end of Mina).[49]
According to Shia jurisprudence,[50] those who stay the whole night in mecca worshiping God until morning and do no other work except for the necessary work, it is not obligatory for them to do Beitūta. [51]
According to Islamic denominatons, those who have an excuse, can leave Beitūta in Mina.[52]For example, patients, their nurses and those who find it difficult to stay in Mina can leave Beitūta.[53]
Ramy al-Jamrāt
Ramy al-Jamrāt is throwing stones at the jamarat is another obligatory rites of Hajj.[54] At the end of Mina, there are three stones, the first one is called “Jamara al-ʾūlā”, the second one is “Jamara al-Wusṭā” and the third one is “Jamara al-Kubrā or ʿAqaba”. [55] Some of the rules and obligations of Ramy are as follows:
- Al-Nīyya (Intention): Ramy, like other rituals of Hajj, is an ritual of worship and should be performed with the intention of closeness and without any hypocrisy or show off.
- Seven pebbles must be thrown into the jamarah, 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 jamarah, it is counted as the third one.
- throwing stones, so if hajj pilgrim goes ahead and lays stones, it is not enough.
- The stone should hit the jamarah.
- It hits the jamarah by throwing it, Therefore, it is not enough if it hits a stone by hitting a place or by hitting other people's stones.
- Hajj pilgrim should hit jamarah gradually, so if he/she hits several pebbles together, it is not enough, but one is counted.[56]
According to the Maliki, Shafiʿi and Hanbali schools of thought, it is obligatory to follow the order of the three Jamrats. The Hanafi denominaton has considered observing order as Mustahabb.[57]
It is recommended to be Tahir while throwing stones and say Takbir with every stone has throwed. It is recommended to throw al-ʾūlā and al-Wusṭā jamrah facing the Qibla and throwing jamarah al-ʿAqaba back to the Qibla.[58]
Hajj Pilgrims can leave Mina on the twelfth day of Dhu l-Hijja, after noon; However, if someone does not leave Mina on that day until the sun sets, he should stay the 13th night there as well, and throw Jamrats on the 13th day as well.[59]
Notes
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 26.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 28.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 29.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 33.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 41.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 44.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 49.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 51.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 53.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 55.
- ↑ Fikrī, Farhang-i Iṣṭilāḥāt-i Ḥajj wa ʿUmra, P. 275.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 58.
- ↑ 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.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 59.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 60.
- ↑ Miṣbāḥ al-sharīʿa, P. 92; Fayḍ al-Kāshānī, Al-Maḥjat al-bayḍāʾ, vol. 2; p. 207.
- ↑ Muḥammadī Reyshahrī, Ḥajj wa ʿUmra dar Qurān wa Ḥadīth, p. 392.
- ↑ Fikrī, Farhang-i Iṣṭilāḥāt-i Ḥajj wa ʿUmra, p. 276.
- ↑ Qāḍīʿskar, Ḥajj dar andīshi-yi islāmī, P. 288.
- ↑ Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 2; p. 543.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 63.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 65.
- ↑ 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.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 26.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 66-67.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 67.
- ↑ 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.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 67.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 68.
- ↑ Jazīrī, Al-Fiqh ʿalā al-madhāhib al-arbaʿa, vol. 1, p. 587-588; Ḥillī, Tadhkirat al-fuqahāʾ, vol. 8, p. 252-258.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 69.
- ↑ Ḥillī, Taḥrīr al-aḥkām, vol. 1, p. 619-620; Ḥillī, Sharāʾiʿ al-Islām, Vol. 1, p. 234.
- ↑ Sarakhsī, Al-Mabsūṭ, Vol. 1, p. 308.
- ↑ 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.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 71.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 72.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 71-72.
- ↑ 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.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 33-38.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 33-38.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 33-38.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 41-44.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 41-44.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 41-44.
- ↑ Wīzhianāmi-yi ʿumra-yi mufradih: Wiṣāl-i dūst, P.74-78; Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 80.
- ↑ Shīrāzī, Al-Tanbīh, Vol. l, p. 80; Nawawī, Al-Majmūʿ, vol. 8, p. 265-266.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 74-75.
- ↑ Murwārīd, Al-Maṣādir al-fiqhīyya, vol. 10, p. 278.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 75.
- ↑ Mughnīya, Al-Fiqh ʿalā al-madhāhib al-khamsa, vol. 1, p. 406; Sābiq, Fiqh al-sunna, vol. 10, p. 534-535; Ṭūsī, Al-Khilāf, vol. 1, p. 461-462; Ḥillī, Tadhkirat al-fuqahāʾ, vol. 8, p. 358-359.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 75.
- ↑ Pīshih fard, Darāmadī bar fiqh-i Muqārin, p. 419.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 75.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 76.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 66-67.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 66-67.
- ↑ Ḥillī, Tadhkirat al-fuqahāʾ, vol. 8, p. 362; Sābiq, Fiqh al-sunna, vol. 1, p. 533-534; Jazīrī, Al-Fiqh ʿalā al-madhāhib al-arbaʿa, vol. 1, p. 599-603
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 78.
- ↑ Fallāḥzādih, Darsnāma-yi manāsik-i Ḥajj, p. 78.
- ↑ Of course, according to Hanafi jurisprudence, it is obligatory for men without hair to shave their heads. In the jurisprudence of other Sunni religions, this practice is considered recommended.(Sābiq, Fiqh al-sunna, Vol. 1, p. 454.)
- ↑ According to these three denominations, the days of Nahr are Eid al-Adha and two days after that.
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