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'''Fatima’s house or room''', the house where [[lady Fatima(a)]], the daughter of the [[Prophet Muḥammad (a)]] lived after marrying Imām ʿAlī(a) and was located next to Masjid al-Nabī and next to [[the house of the Prophet and ʿĀʾisha]]. This house has been destroyed today and its current location is inside [[Al-Masjid al-Nabawi|Masjid al-Nabī]] and within the area of the [[Prophet's(a) chamber]] and [[prophet's shrine|shrine]].
Performing Hajj Tamattu
The acts of Hajj Tamattu are a set of rituals that are held at certain times and places in the city of Makkah. The practices of Hajj and Tamattu begin after the Umrah and Tamattu are completed. Hajj pilgrims who have already come out of Ihram for Umrah Tamattu once again put on Ihram in Makkah with the intention of performing Hajj Tamattu and say Lipik. Then he stays in Arafat desert from noon on the 9th day of Dhul-Hijjah until sunset. After that, he spends the 10th night of Dhul-Hijjah in Mashaar, and he stands in Mashhar from the morning call to prayer on the 10th day of Dhul-Hijjah (Eid al-Adha) until sunrise. Then, on the 10th day of Dhul-Hijjah, he performs the rituals of Rami Jamrah Aqabah, Qurbani and Halq or Taqseer.
After completing the acts of Mina, the pilgrim goes to Mecca and performs the acts of Mecca. These actions include Hajj circumambulation and its prayer, Sa’i Safa and Marwah, and Nisa’s circumambulation and its prayer. Haji then returns to Mena and spends the 11th and 12th nights (and for some, the 13th night) in Mena. On the 11th and 12th days, he plays the triple jamrat. By leaving Mina in the afternoon of the twelfth day, Hajj ends.
Performing Umrah Tamattu
The acts of Umrah, which must be performed before the acts of Tamattu, include Ihram, Tawaf, Tawaf prayer, Sa’i and Taqseer.[1. Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi manāsik Ḥajj.p.26]
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]
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]
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]
Performing Hajj Tamattu
The practices of Hajj Tamattu, which begin after performing Umrah Tamattu, are as follows:


In the historical sources, another house is also mentioned in [[Medina]] next to the [[Baqīʿ cemetery]] for [[Imām ʿAlī(a)]]. There is a different opinion about whether the events after the death of the Prophet took place in the house of Fatima or in [[the second house of Imām ʿAlī(a)]].
Ihram
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]
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]
Standing in Arafat
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’ ]
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]


Fatima's house in Masjid al-Nabī is one of the possible burial places of lady Fatima.
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 ].
Waqf in the verse
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] 
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
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 ]
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] 
Remi Jamreh Aqaba
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]
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  ]
a victim
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’]
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 ]
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.
Throat and guilt
“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 ]
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].


==location==
Tawaf of pilgrimage and its prayer
The house of [[Fatima(a)]], which is also known as the house of Imām ʿAlī(a), was located behind the house of the Prophet(a) (the house of ʿĀʾisha).<ref>Qāʾidān, ''Tārīkh wa āthār-i Islāmi Makka wa Madīna'', p. 203; Ibn Diyāʾ al-Makkī, ''Tārīkh Makka al-musharrafa wa al-Masjid al-ḥarām'', p. 270. </ref>
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 ]
Behind this house from the north direction, there was the [[Tahajjud pillar]]<ref> Samhūdī, ''Wafāʾ al-wafā'', p. Vol. 2, P. 47,58; Ansārī, ''Taʿmīr wa tawsiʿa masjid-i sharīf-i Nabawī'', p. 81;  Ibn Diyāʾ al-Makkī, ''Tārīkh Makka al-musharrafa wa al-Masjid al-ḥarām'', p. 270.</ref> and next to that column there was the [[Tahajjud Miḥrāb]],<ref>Samhūdī, ''Wafāʾ al-wafā'',  p. Vol. 2, P. 47.</ref>  where [[Prophet Muḥammad (a)]] used to spend the night in that place and pray at night, <ref>Samhūdī, ''Wafāʾ al-wafā'',  p. Vol. 2, P. 47.</ref> and now it is the north side of the prophet's.<ref>Jaʿfariyān, ''Āthār-i islāmī-yi Makka wa Madīna'', p. 219.</ref> If someone stands in the Miḥrāb of Tahjjud, [[‌‌Bāb-i Gibraʾīl]] is on his left.<ref>Samhūdī, ''Wafāʾ al-wafā'',  p. Vol. 2, P. 47; Ansārī, ''Taʿmīr wa tawsiʿa masjid-i sharīf-i Nabawī'', p. 81; Ibn Diyāʾ al-Makkī, ''Tārīkh Makka al-musharrafa wa al-Masjid al-ḥarām'', p. 270.</ref> and the of [[Maqām-i Gibraʾīl]] is on his right.<ref>Jaʿfariyān, ''Āthār-i islāmī-yi Makka wa Madīna'', p. 228-229.</ref>
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]
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]
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]
Tried
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]
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
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]
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]
Bytote
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 ]
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 ]
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].
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]
Rami Jamrat
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]
Some of the rules and obligations of Rami are as follows:
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.
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.
3.She throws stones, so if she goes ahead aind throws stones, it is not enough.
4.The stone will fall on the rock.
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.
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]
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]
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]


This house was destroyed and now there is no trace of it. Its current location is inside the [[Prophet's(a) chamber]] and [[prophet's shrine|shrine]]<ref>Jaʿfariyān, ''Āthār-i islāmī-yi Makka wa Madīna'', p. 203,210; Baṣīrī, ''Gulwāzhihāy-i  ḥajj wa ʿumrah'', p. 412.</ref> the sum of these two is called the Holy Chamber and its area is about 240 square meters.<ref>Jaʿfariyān, ''Āthār-i islāmī-yi Makka wa Madīna'', p. 219; Baṣīrī, ''Gulwāzhihāy-i  ḥajj wa ʿumrah'', p. 412.</ref>
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]
*****************
• Fallāḥzāda, Muḥammad Ḥusayn. Darsnāma-yi •*manāsik Ḥajj. Tehran: Mashʿar, 1389 sh.


===The doors of the house===
Pīshih fard, Muṣṭafā Jaʿfar .Darāmadī bar fiqh-i Muqārin. Tehran: Biʿtha Maqām  Muʿaẓẓam Rahbarī, Deputy of Clergy Affairs, 1388 sh.
Fatima's house had two doors: a door to the east; that is to the alley, and a door to the west; That is, inside the mosque and parallel to the [[pillar of wufūd]] and [[pillar of Ḥirs|Ḥirs]].<ref>Qāʾidān, ''Tārīkh wa āthār-i Islāmi Makka wa Madīna'', p. 203; Najmī, ''Tārīkh-i ḥarām-i aʾimma-yi Baqīʿ'', p. 152.</ref> The door on the west side, which opens to the mosque, was located next to [[Maqām-i Gibraʾīl]] ([[The square pillar of the tomb]]).<ref> Ansārī, Taʿmīr wa tawsiʿa masjid-i sharīf-i nabawī, p. 80,81; Samhūdī, ''Wafāʾ al-wafā'', vol. 2, p. 46,57.</ref>The door that is now known as the door of Fatima's house on the side of [[‌‌Bāb-i Gibraʾīl]] is the same door that opened to the alley.<ref>Qāʾidān, Tārīkh wa āthār-i Islāmi Makka wa Madīna, p. 203.</ref>
Fikrī, Masʿūd; ʿAlāʾī, Aḥmad. Farhang-i Iṣṭilāḥāt-i Ḥajj wa ʿUmra. Tehran: Mashʿar, 1393 sh.
==Demolition of Fatima's house and adding it to the mosque==
This house remained until the time of [[Walīd b. ʿAbd al-Malik]], the ʾUmayya caliph (R: 86-96 AH/705-714-5 AD). In the expansion of Masjid al-Nabī in the year 88 AH/706-7 AD by the order of Walīd and by the hand of [[ʿUmar b. ʿAbd al-ʿAziz]], the governor of [[the Two Holy Mosques]] (87-93 AH/705-6 - 711-2 AD), [[Ḥasan al-Muthannā]], the son of [[Imam Ḥasan Mujtabā(a)]], and [[Fatima, the daughter of Imam Ḥusayn(a)]], who lived there were forced out of it and the house was destroyed and then the house joined to the mosque.<ref>Samhūdī, ''Wafāʾ al-wafā'',  p. Vol. 2, P. 89-90.</ref>


==Prophet's room==
*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].
{{Main|Prophet's room}}
*Kāshānī, ʿAlā al-Dīn b. Masʿūd al-. Badāʾiʿ al-sanāʾiʿ (Al-Fiqh al-ḥanbalī). Beirut: al-Maṣādir al-fiqhīyya, 1422 AH.
The Prophet's(a) room, which is also known as the [[al-sharīfa room]], is the house where Prophet and [[ʿĀʾisha]] lived. This room was next to Masjid al-Nabī and next to Fatima's house. [[Prophet Muḥammad (a)]] was buried in this house.
*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.
*Ḥillī, al-Ḥasan b. Yūsuf al-. ‘’Tadhkirat al-fuqahāʾ’’. Qom: Muʾassisat Āl al-Bayt, 1414 AH.
*Shīrāzī, Ibrāhīm b. ʿAlī al-. Al-Tanbīh fī al-fiqh al-shāfiʿī. ʿĀlim al-kutub.


==ّImportance of the house of Fatima==
*Najafī, Muḥammad Ḥasan al-. ‘’Jawāhir al-kalām fī sharḥ sharāʾiʿ al-Islām’’. Qom: Muʾassisat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, 1421 AH.
According to a Narrative, Prophet(a) used to come to the door of Fatima's house for forty days and put his hand on the door frame and say: “اَلسَّلامُ عَلَیکُم یا اهلَ الْبَیت; Peace be upon you, Peace be upon you, O Ahl al-Bayt(people of the house)” and then reads [[the verse of Taṭhīr]] (purification), which is about the purity of the [[Ahl al-Bayt]] from impurity.<ref>Samhūdī, ''Wafāʾ al-wafā'', Vol. 2, p. 46. wāʿiẓ khargūshī, ''Sharaf al- Muṣṭafā'', Vol. 2, p. 445.</ref>
*Māwūrdī, ʿAlī b. Muḥammad. Al-Ḥāwī al-kabīr fī fiqh al-madhhab al-imām al-shāfiʿī . Beirut: Dār al-kutub al- ʿilmīyya, 1414
 
*Qāḍīʿskar, ʿAlī. Ḥajj dar andīshi-yi islāmī. Tehran: Mashʿar, 1384 sh.
The narration of [[Saddū al-Abwāb]] is also considered as one of the signs of importance of the house of Imam ʿAlī and Fātīma(a) and its residents. According to this narration, Prophet Muḥammad ordered to close the doors of houses that opened to the mosque, except the house of ʿAlī and Fātīma(a).<ref>Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 2, p. 205; Kulaynī, ''Al-Rawḍa min al-kāfī'', vol. 5, p. 340; Samhūdī, ''Wafāʾ al-wafā'', vol. 2, p. 63,67.</ref>
*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.
Also, based on a narration from Prophet(a), the house of Fatima is considered the best example of the houses mentioned in verse 36 of Surah al-Noor; There are houses in which God's name is mentioned and the glorification of God is said in the morning and in the evening. <ref>Ṭabrisī, Majmaʿ al-bayān fī tafsīr al-Qurʾān vol. 7, p. 227; Majlisī, ''Biḥār al-anwār'', vol. 23, p. 325; Majlisī, ''Mirʾāt al-ʿuqūl'', vol. 5; p. 68.</ref>
*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.
This house is one of the places where it is believed that Fatima(a) was buried.<ref>Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 572; Ṭūsī, ''Tahdhīb al-aḥkām'', vol. 6, p. 9; Qāʾidān,''Tārīkh wa āthār-i Islāmi Makka wa Madīna'', p. 208.</ref>
*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.
==Gallery==
*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.
<gallery mode="packed" heights="150px">
*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.
file:محراب فاطمه۲.jpg|A miḥrāb known as Miḥrāb of Fatima, which is located in the area of Fatima's house in the [[Prophet's Shrine]] section..
*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.
file: درب خانه فاطمه.jpg|A door known as the door of Fatima's house in [[Masjid al-Nabī]]
*Ṭūsī, Muḥammad b. al-Ḥaasn al-. ‘’Al-Khilāf’’. Edited by ʿAlī Khurāsānī et.al. Qom: Daftar-i Intishārāt-i Islāmī, 1407 AH.
</gallery>
*Sarakhsī, Muḥammad b.  Aḥmad b. Sahl al-. Al-Mabsūṭ. Beirut: Dār al-Maʿrifa, 1414 AH.
==Notes==
*Nawawī, Yaḥya b. Sharaf. ‘’Al-Majmūʿ; sharḥ al-muhadhdhab’’. Beirut: Dār al-Fikr, [n.d].
{{Notes}}
*Fayḍ al-Kāshānī, Muḥsin. Al-Maḥjat al-bayḍāʾ fī tahdhīb al-ʾaḥyāʾ. Beirut: Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1403 AH.
==References==
*Miṣrī al-Muzanīī, Ismāʿīl b. Yaḥyā. Mukhtaṣar al-Muzanīī (al-fiqh al- shāfiʿī). Beirut: [n.p], first edition, 1422 AH.
{{References}}
* Murwārīd, ʿAlī Aṣghar .Al-Maṣādir al-fiqhīyya. Beirut: Dar al-Turāth, 1419AH.
*Ansārī, Nājī Muḥammad Ḥasan ʿabdu l-qādir al-. ''Taʿmīr wa tawsiʿa masjid-i sharīf-i nabawī''. Translated by ʿAbdu  l- Muḥammad, Āyatī, Tehran: Mashʿar, 1385 sh.
*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.
*Baṣīrī, ʿAlī Riḍā. ''Gulwāzhihāy-i  ḥajj wa ʿumrah''.  Tehran: Mashʿar, 1387 sh.
*Ibn Qudāma, ʿAbd Allāh. ‘’Al-Mughnī’’. Beirut: Dār al-Kitāb al-ʿArabī, [n.d].
*Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. ''Wasāʾil al-Shīʿa''. Qom: Muʾassisat Āl al-Bayt, 1414 AH.
*Khomeinī, Sayyid Rūḥ Allāh. Manāsk-i Ḥajj bā ḥawāsh-i marājiʿ. Tehran: Mashʿar, 1385 sh.
*Ibn Diyāʾ al-Makkī, Muḥammad b. Aḥmad. ''Tārīkh Makka al-musharrafa wa al-Masjid al-ḥarām wa al-Madīna al-sharīfa wa al-qabr al-sharīf''. Edited by al-ʿAdwī, Mecca: Maktabat al-tijārīyya Muṣṭafā Aḥmad al-Bāz. 1416 AH.
*Ṣadūq, Muḥammad b. ʿAlī al-. ‘’Man lā yaḥḍuruh al-faqīh’’. Edited by ʿAlī Akbar Ghaffārī. Qom: Daftar-i Intishārāt-i Islāmī, 1413 AH.
*Ibn Saʿd, Muḥammad b. Manīʿ al-Ḥāshimī al-Baṣrī. ''Al-Ṭabaqāt al-kubrā''. Edited by Muḥammad ʿAbd al-Qādir ʿAṭā. Beirut: Dar al-Kutub al-ʿIlmiyya,1410AH-1990.
*Wīzhianāmi-yi ʿumra-yi mufradih: Wiṣāl-i dūst, Representation of the Supreme Leader in matters of Hajj and pilgrimage, Cultural Department, 1393 sh.6
*Jaʿfariyān, Rasūl. ''Āthār-i islāmī-yi Makka wa Madīna''. Tehran: Mashʿar, 1382 Sh.
*Marghīnānī, ʿAlī b. ʾAbī Bakr al-. Al-Hidāya (al-fiqh al- ḥanafī). Beirut: [n.p], first edition, 1422 AH.
*Kulaynī, Muḥammad b. Yaʿqūb al-. ''Al-Rawḍa min al-kāfī''. Edited by ʿAlī Akbar Ghaffārī. Tehran: 1389 AH
*Majlisī, Muḥammad Bāqir al-. ''Biḥār al-anwār''. Second edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH.
*Majlisī, Muḥammad Bāqir al-. ''Mirʾāt al-ʿuqūl''. Edited by Rasūlī Maḥallātī. Tehran: Dār al-Kutub al-Islāmiyya, 1404 AH.
*Najmī, Muḥammad Ṣādiq. ''Tārīkh-i ḥarām-i aʾimma-yi Baqīʿ wa āthār-i digār dar madīna-yi munawwara''. Tehran: Mashʿar, 1386 Sh.
*Qāʾidān, Aṣghar. ''Tārīkh wa āthār-i Islāmi Makka wa Madīna''. 4th edition. Qom: Nashr-i Mashʿar, 1381 Sh
*Ṣadūq, Muḥammad b. ʿAlī al-. ''Man lā yaḥḍuruh al-faqīh''. Edited by ʿAlī Akbar Ghaffārī. Qom: Intishārāt-i Islāmī, 1413 AH.
*Samhūdī, ʿAlī b. ʿAbd Allāh. ''Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā''. Edited by Muḥammad Muḥyi al-Dīn ʿAbd al-Ḥamīd. Beirut: 1984.
*Ṭabrisī, Faḍl b. al-Ḥasan al-. ‘’Majmaʿ al-bayān fī tafsīr al-Qurʾān’’. Edited by Muḥammad Jawād Balāghī. 3rd edition. Tehran: Intishārāt-i Nāṣir Khusraw, 1372 Sh.
*Ṭūsī, Muḥammad b. al-Ḥasan al-. ''Tahdhīb al-aḥkām''. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH.
*wāʿiẓ khargūshī, ʿAbdu  l- Malik. ''Sharaf al- Muṣṭafā''. Mecca: Dār al-Bashāʾir, 1424 AH.
{{end}}
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