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Rites of Hajj al-Tamattu'

The rites of hajj al-tamattu' (مناسك حج التمتع) are a set of rituals that are held at certain times and places in the city of Mecca. The rituals of hajj al-tamattu' begin after the rituals of 'umra al-tamattu' are completed.

Hajj pilgrims who have already come out of ihram for 'umra al-tamattu' once again put on ihram in Mecca with the intention of performing The rites of hajj al-tamattu' and say labbayk. Then they stay in 'Arafat desert from noon on the 9th day of Dhu l-Hijja until sunset. After that, they spend the 10th night of Dhu l-Hijja in al-Mash'ar, then stay in al-Mash'ar from the morning call to prayer (fajr Adhan) on the 10th day of Dhu l-Hijja (Eid al-Adha) until sunrise. Then, on the 10th day of Dhu l-Hijja, they perform the rituals of ramy al-Jamara al-'Aqaba, sacrifice (qurbani) and halq or taqsir.

After completing the rituals of Mina, hajj pilgrims go to Mecca and performs the rituals of Mecca. These rituals include tawaf and its prayer, sa'y between Safa and Marwa, and tawaf al-nisa' and its prayer. They then return to Mina and stay the 11th and 12th nights (and for some, the 13th night) of Dhu l-Hijja in Mina. On the 11th and 12th days, he does ramy of triple Jamrats. By leaving Mina in the afternoon of the twelfth day, hajj ends.

Rites of 'Umra al-Tamattu'

The rites of 'umra, which must be performed before the rites of tamattu', include ihram, tawaf, prayer of tawaf, sa'y, and taqsir.[1]

The place of ihram for umra is one of the miqats, such as al-Shajara and Juhfa.[2] Those who go to Mecca from Medina, must become muhrim in the al-Shajara mosque, which is in the Dhu l-Hulayfa area outside of Medina.[3] After putting on Ihram and entering Mecca, pilgrims should perform tawaf of the Ka'ba[4] and then perform the tawaf prayer, which have two rak'as, behind the Maqam Ibrahim.[5] The next Rite of 'umra is sa'y between Safa and Marwah; It means to walk the distance between Mount Safa and Mount Marwa seven times.[6] At the end, after taqsir, pilgrims come out of ihram and the prohibitions of ihram are lifted.[7]

Of course, in the interval between taqsir of 'umra and the ihram of hajj, some things are forbidden for pilgrims that they should avoid. such as performng al-'umra al-mufrada, shaving the head, going out of the city of Mecca (according to the fatwas of a number of Shia jurists), cutting down trees and plants of Haram area, and hunting (even killing little insects).[8]

Rites Of Hajj al-Tamattu'

The Rites Of hajj al-tamattu', which begin after rites of 'umra al-tamattu', are as follows:

Ihram

Main article: Ihram

Ihram for hajj must be in the months of hajj (Shawwal, Dhu l-Qa'da, and Dhu l-Hijja); however, ihram in hajj al-tamattu' must be done after completing 'umra. A pilgrim should be muhrim before noon on the ninth day of Dhu l-Hijja (day of 'Arafa), when he reaches the 'Arafat in order to begin staying at 'Arafat, which is from noon on the day of Arafa. The place of ihram of hajj is the city of Mecca.[9]

From the time of ihram to tahallul, pilgrims should avoid the prohibitions of ihram, such as verbal disputing, sexual intercourse, and wearing perfume.[10]

Staying at 'Arafat

Main article: Wuquf at 'Arafat

Staying at Arafat is the second obligatory ritesof hajj.[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 denominations, the time of this rite is considered to be the day of 'Arafa. Of course, there is a difference between these denominations in the exact time.[13]

For a hajj pilgrim who does not get weak in praying, it is recommended to fast on this day. Being tahir, doing ghusl and staying at the bottom of the mountain and on flat ground, are other recommendations of staying at 'Arafat.[14]

Reciting the supplication of Imam Husayn(a) on the day of 'Arafa is one of the customs that Shias perform on this day and at 'Arafat.[15] Other customs of this day are repentance (tawba),[16] and reciting special supplications.[17]

Staying at al-Mash'ar

Main article: Wuquf at al-Mash'ar

Wuquf (staying) at al-Mash'ar is the third obligatory rite of hajj.[18] The time of this rite, based on Shia jurisprudence, is from dawn on the 10th day of Dhu l-Hijja (Eid of al-Adha) until sunrise.[19] Reciting special supplications,[20] dhikr of God, and collecting pebbles for ramy al-Jamrat at Mina are also recommended while staying at mash'ar.[21]

Rites of Mina

Main article: Rites of Mina

Hajj pilgrims should come out of al-Mash'ar and go to Mina after sunrise on the 10th day of Dhu l-Hijja (Eid of al-Adha). A pilgrim in hajj al-tamattu' must perform the rites of Mina, which include three actions:[22]

  1. ramy al-Jamra al-'Aqaba
  2. sacrifice
  3. halq and taqsir

According to Shia jurists, observing the order of the above rituals is obligatory or obligatory caution, but according to Hanbali and Shafi'i jurists, observing the order is mustahabb, and whoever does not observe it has no kaffara.[23]

Ramy al-Jamra al-'Aqaba

Main article: Ramy

On the day of Eid al-Adha, after sunrise, it is obligatory for a pilgrim to throw seven stones at Jamra al-'Aqaba (the last jamara in Mina).[24] Throwing stones should be with the intention of Qurba and must be thrown one ofter another; So, if he throws several pebbles together, it is not enough, but it is counted as one.[25]

According to Shia jurisprudence, when a pilgrim is performing ramy al-Jamar it is mustahabb to turn his back to the Qibla.[26] Of course, Hanbali and Malikis denominatons have considered it mustahabb to face the Qibla when doing ramy of Jamra al-'Aqaba.[27]

Sacrifice

Main article: Sacrifice in hajj

It is obligatory for pilgrims to slaughter an animal in the way of God, as one of the rites 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] But based on Hanbali, Hanafi and Maliki jurisprudence, the time of sacrifice is the day of Eid al-Adha and two days after it.[30] The pilgrim can sacrifice the animal 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 pilgrim to make a sacrifice, regardless of whether he is afaqi or not;[32] but a small number of Shia jurists[33] and Sunni jurists[34] do not consider it obligatory for a pilgrim who is a Meccan to make a sacrifice.

Halq and Taqsir

Main article: Halq or taqsir

"Halq" means shaving the hair of the head and "taqsir" 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 taqsir[Explanatory Notes 1]. A person who is making pilgrimage for the first time must do halq[37]

According to Shia jurists, halq or taqsir should be done on Eid al-Adha as a obligatory caution or as a recommended caution. However, based on Hanbali, Hanafi and Maliki jurisprudence, it can be delayed from the days of nahr[Explanatory Notes 2][38]

Tawaf of Hajj and Its Prayer

Main articles: Tawaf and Prayer of Tawaf

Tawaf is circling seven times around the Ka'ba in al-Masjid al-Haram. It is obligatory to start these seven rounds from the corner of the Ka'ba where al-Hajar al-Aswad is located, and end each round there. Direction of circling should be so that during tawaf, the Ka'ba be on the left side.[39] According to fatwa of most Shiite jurists, tawaf should be performed as near to the Ka'ba as possible to the distance that people usually perform tawaf and their walking is considered circling the Ka'ba.[40]

According to some other Shiite jurists, tawaf should be within the distance between the Ka'ba and the Maqam Ibrahim, which is about 13 meters. However, 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 an obligatory prayer that has two-rak'as and should be recited after circumambulation of the Ka'ba with the intention of tawaf prayer, behind the Maqam Ibrahim. This prayer is like morning prayer; But it does not have adhan and iqama.[42]

Sa'y

Main article: Sa'y

Sa'y means walking the distance between the two mountains of Safa and Marwa seven times. This action starts from Safa and ends at Marwa.[43]

It is recommended for men to jogg on a part of the path marked with a green line and light. Saying these dhikrs, Allah-u akbar, la ilah-a illa Allah; Alhamd-u li-llah, and Subhan Allah hundred times; is another mustahab of sa'y.[44]

Tawaf al-Nisa' and Its Prayer

Main article: Tawaf al-Nisa

Tawaf al-nisa' is seven rounds around the Ka'ba, which is done with the intention of tawaf al-nisa'. After tawaf of al-nisa', its prayer should be recited behind the Maqam Ibrahim. Tawaf al-nisa and its prayer are like tawaf and tawaf prayer (except for the intention). Therefore, it starts from al-Hajar al-'Aswad and ends there.[45]

Sunni jurists do not consider the tawaf al-nisa' as obligatory and instead consider the tawaf al-wada' as one of the obligatory or recommended rituals.[46]

Baytuta

Main article: Baytuta

Baytuta 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 Shia jurists, hajj pilgrims can spend the first or second half of the night in Mina.[47] However, 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 "bidayat Mina" (the beginning of Mina) and on the inner part it is written "nihayat 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 nothing except the necessary, it is not obligatory for them to go to Mina.[51]

Those who have an excuse, can leave baytuta in Mina.[52] For example, patients, their nurses and those who find it difficult to stay in Mina can leave baytuta.[53]

Ramy al-Jamrat

Main article: Ramy

Ramy al-Jamrat is throwing stones at the Jamarat is another obligatory rite of Hajj.[54] At the end of Mina, there are three stones, the first one is called al-Jamara al-Ula (the first), the second one is al-Jamara al-Wusṭa (the middle) and the third one is al-Jamara al-'Aqaba (the last).[55] Some of the rules and obligations of Ramy are as follows:

  • Al-Niyya (intention): Ramy, like other rituals of hajj, is a worship and should be performed with the intention of closeness and without any hypocrisy and 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 jamara.
  • It hits the jamara 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 the jamara gradually, so if he/she hits several pebbles together, it is not enough, but one is counted.[56]

According to the Maliki, Shafi'i and Hanbali jurisprudence, it is obligatory to follow the order of the three Jamrat. Hanafis consider observing the 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 the first and the middle jamara while facing the qibla and throwing at the last jamara with one's 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 do ramy on the 13th day as well.[59]

Notes

  1. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 26.
  2. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 28.
  3. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 29.
  4. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 33.
  5. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 41.
  6. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 44.
  7. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 49.
  8. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 51.
  9. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 53.
  10. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 55.
  11. ↑ Fikrī, Farhang-i iṣṭilāḥāt-i ḥajj wa ʿumra, P. 275.
  12. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 58.
  13. ↑ 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; Pīshiafard, Darāmadī bar fiqh-i muqārin, p. 387; Jazīrī, al-Fiqh ʿalā l-madhāhib al-arbaʿa, Vol. 1, p. 597,599; Mughnīya, al-Fiqh ʿalā l-madhāhib al-khamsa , vol. 1, p. 378.
  14. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 59.
  15. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 60.
  16. ↑ Miṣbāḥ al-sharīʿa, p. 92; Fayd al-Kashani, Al-MaHjat al-bayda', vol. 2; p. 207.
  17. ↑ Muḥammadī Reyshahrī, Ḥajj wa ʿumra dar Qurān wa ḥadīth, p. 392.
  18. ↑ Fikrī, Farhang-i iṣṭilāḥāt-i ḥajj wa ʿumra, p. 276.
  19. ↑ Qadi'skar, Hajj dar andishi-yi islami, P. 288.
  20. ↑ Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 2; p. 543.
  21. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 63.
  22. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 65.
  23. ↑ Najafī, Jawāhir al-kalām, vol. 19; p. 250-251; Shahīd al-Thānī, Al-Rawḍa al-bahīyya, vol. 1, p. 525;
  24. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 26.
  25. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 66-67.
  26. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 67.
  27. ↑ Jazīrī, al-Fiqh ʿalā l-madhāhib al-arbaʿa, vol. 1, p. 599-605; Ṭūsī, al-Khilāf, vol. 1, p. 456; Sābiq, Fiqh al-Sunna, vol. 1, p. 533; Ibn Qudāma, al-Kāfī fī fiqh Ibn Ḥanbal, P. 1045-1046; Namirī al-Qurṭubī, Al-Kāfī fī fiqh Ahl al-Madīna, p. 502.
  28. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 67.
  29. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 68.
  30. ↑ Jazīrī, al-Fiqh ʿalā l-madhāhib al-arbaʿa, vol. 1, p. 587-588; Ḥillī, Tadhkirat al-fuqahāʾ, vol. 8, p. 252-258.
  31. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 69.
  32. ↑ Ḥillī, Taḥrīr al-aḥkām, vol. 1, p. 619-620; Ḥillī, Sharāʾiʿ al-Islām, Vol. 1, p. 234.
  33. ↑ Sarakhsī, al-Mabsūṭ, Vol. 1, p. 308.
  34. ↑ Māwardī, al-Ḥāwī l-kabīr, vol. 4, p. 50, Ibn Qudāma, al-Mughnī, vol. 3, p. 501-502; Baghdādī, Irshād al-sālik, vol. 1, p. 43.
  35. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 71.
  36. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 72.
  37. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 71-72.
  38. ↑ Shahīd al-Thānī, Al-Rawḍa al-bahīyya, vol. 1, p. 539-561; Sābiq, Fiqh al-Sunna, Vol. 1, p. 40.
  39. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 33-38.
  40. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 33-38.
  41. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 33-38.
  42. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 41-44.
  43. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 41-44.
  44. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 41-44.
  45. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 80.
  46. ↑ Shīrāzī, al-Tanbīh, Vol. l, p. 80; Nawawī, al-Majmūʿ, vol. 8, p. 265-266.
  47. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 74-75.
  48. ↑ Murwārīd, al-Maṣādir al-fiqhīyya, vol. 10, p. 278.
  49. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 75.
  50. ↑ Mughnīya, al-Fiqh ʿalā l-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.
  51. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 75.
  52. ↑ Pīshiafard, Darāmadī bar fiqh-i muqārin, p. 419.
  53. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 75.
  54. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 76.
  55. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 66-67.
  56. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 66-67.
  57. ↑ Ḥillī, Tadhkirat al-fuqahāʾ, vol. 8, p. 362; Sābiq, Fiqh al-Sunna, vol. 1, p. 533-534; Jazīrī, al-Fiqh ʿalā l-madhāhib al-arbaʿa, vol. 1, p. 599-603
  58. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 78.
  59. ↑ Fallāḥzāda, Darsnāma-yi manāsik-i ḥajj, p. 78.
  1. ↑ According to Hanafi jurisprudence, it is obligatory for men without hair to shave their heads. In the jurisprudence of other Sunni sects, this practice is considered recommended. (Sābiq, Fiqh al-Sunna, Vol. 1, p. 454.)
  2. ↑ According to these three denominations, the days of nahr are Eid al-Adha and two days after that.

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