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===Staying at 'Arafat===
===Staying at 'Arafat===
{{main|Wuquf at 'Arafat}}
{{main|Wuquf at 'Arafat}}
Staying at Arafat is the second obligatory ritesof [[hajj]].<ref>Fikrī, ''Farhang-i iṣṭilāḥāt-i ḥajj wa ʿumra'', P. 275.</ref> According to Shia jurists, the time of staying at [[Arafat|'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>Fallāḥzāda, ''Darsnāma-yi manāsik-i ḥajj'', p. 58.</ref> 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.<ref>Murwarid, ''Al-Masadir al-fiqhiyya'', vol. 10, p.33; Tusi, ''Al-Khilaf'', vol. 1, p. 453; Sabiq, ''Fiqh al-sunna'', vol. 1, p. 522; Hilli, ''Tadhkirat al-fuqaha''', vol. 8, p. 177; Pishih fard, ''Daramadi bar fiqh-i Muqarin'', p. 387; Jaziri, ''Al-Fiqh 'ala al-mAdhahib al-arba'a'', Vol. 1, p. 597,599; Mughniya, ''Al-Fiqh 'ala al-mAdhahib al-khamsa'', vol. 1, p. 378.</ref>  
Staying at Arafat is the second obligatory ritesof [[hajj]].<ref>Fikrī, ''Farhang-i iṣṭilāḥāt-i ḥajj wa ʿumra'', P. 275.</ref> According to Shia jurists, the time of staying at [[Arafat|'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>Fallāḥzāda, ''Darsnāma-yi manāsik-i ḥajj'', p. 58.</ref> 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.<ref>Murwarid, ''Al-Masadir al-fiqhiyya'', vol. 10, p.33; Tusi, ''Al-Khilaf'', vol. 1, p. 453; Sabiq, ''Fiqh al-sunna'', vol. 1, p. 522; Ḥillī, ''Tadhkirat al-fuqahāʾ'', vol. 8, p. 177; Pishih fard, ''Daramadi bar fiqh-i Muqarin'', p. 387; Jaziri, ''Al-Fiqh 'ala al-mAdhahib al-arba'a'', Vol. 1, p. 597,599; Mughniya, ''Al-Fiqh 'ala al-mAdhahib al-khamsa'', vol. 1, p. 378.</ref>  


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 [[Recommendation|recommendations]] of staying at 'Arafat.<ref>Fallāḥzāda, ''Darsnāma-yi manāsik-i ḥajj'', p. 59.</ref>  
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 [[Recommendation|recommendations]] of staying at 'Arafat.<ref>Fallāḥzāda, ''Darsnāma-yi manāsik-i ḥajj'', p. 59.</ref>  
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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).<ref>Fallāḥzāda, ''Darsnāma-yi manāsik-i ḥajj'', p. 26.</ref> 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.<ref>Fallāḥzāda, ''Darsnāma-yi manāsik-i ḥajj'', p. 66-67.</ref>  
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).<ref>Fallāḥzāda, ''Darsnāma-yi manāsik-i ḥajj'', p. 26.</ref> 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.<ref>Fallāḥzāda, ''Darsnāma-yi manāsik-i ḥajj'', p. 66-67.</ref>  


According to Shia jurisprudence, when a pilgrim is performing ramy al-Jamar it is [[mustahabb]] to turn his back to the [[Qibla]].<ref>Fallāḥzāda, ''Darsnāma-yi manāsik-i ḥajj'', p. 67.</ref> Of course, Hanbali and Malikis denominatons have considered it mustahabb to face the Qibla when doing ramy of Jamra al-'Aqaba.<ref>Jaziri, ''Al-Fiqh 'ala al-mAdhahib al-arba'a'', vol. 1, p. 599-605; Tusi, ''Al-Khilaf'', vol. 1, p. 456; Sabiq, ''Fiqh al-sunna'', vol. 1, p. 533; Ibn Quddama, ''Al-Kafi fi fiqh ibn Hanbal'', P. 1045-1046; Namiri al-qurṭubi, ''Al-Kafi fi fiqh ahl al-madina'', p. 502.</ref>
According to Shia jurisprudence, when a pilgrim is performing ramy al-Jamar it is [[mustahabb]] to turn his back to the [[Qibla]].<ref>Fallāḥzāda, ''Darsnāma-yi manāsik-i ḥajj'', p. 67.</ref> Of course, Hanbali and Malikis denominatons have considered it mustahabb to face the Qibla when doing ramy of Jamra al-'Aqaba.<ref>Jaziri, ''Al-Fiqh 'ala al-mAdhahib al-arba'a'', vol. 1, p. 599-605; Tusi, ''Al-Khilaf'', vol. 1, p. 456; Sabiq, ''Fiqh al-sunna'', vol. 1, p. 533; Ibn Qudāma, ''al-Kāfī fī fiqh Ibn Ḥanbal'', P. 1045-1046; Namiri al-qurṭubi, ''Al-Kafi fi fiqh ahl al-madina'', p. 502.</ref>


====Sacrifice====
====Sacrifice====
{{main|Sacrifice in hajj}}
{{main|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.<ref>Fallāḥzāda, ''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>Fallāḥzāda, ''Darsnāma-yi manāsik-i ḥajj'', p. 68.</ref> But based on Hanbali, Hanafi and Maliki jurisprudence, the time of sacrifice is the day of [[Eid al-Adha|Eid al-Adha]] and two days after it.<ref>Jaziri, ''Al-Fiqh 'ala al-mAdhahib al-arba'a'', vol. 1, p. 587-588; Hilli, ''Tadhkirat al-fuqaha''', vol. 8, p. 252-258.</ref>  
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.<ref>Fallāḥzāda, ''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>Fallāḥzāda, ''Darsnāma-yi manāsik-i ḥajj'', p. 68.</ref> But based on Hanbali, Hanafi and Maliki jurisprudence, the time of sacrifice is the day of [[Eid al-Adha|Eid al-Adha]] and two days after it.<ref>Jaziri, ''Al-Fiqh 'ala al-mAdhahib al-arba'a'', vol. 1, p. 587-588; Ḥillī, ''Tadhkirat al-fuqahāʾ'', vol. 8, p. 252-258.</ref>  
The pilgrim can sacrifice the animal hisself, and he can delegate another person to sacrifice the animal on his behalf.<ref>Fallāḥzāda, ''Darsnāma-yi manāsik-i ḥajj'', p. 69.</ref>  
The pilgrim can sacrifice the animal hisself, and he can delegate another person to sacrifice the animal on his behalf.<ref>Fallāḥzāda, ''Darsnāma-yi manāsik-i ḥajj'', p. 69.</ref>  


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|afaqi]] or not;<ref>Hilli, ''TaHrir al-aHkam'', vol. 1, p. 619-620; Hilli, ''Shara'i' al-Islam'', Vol. 1, p. 234.</ref> but a small number of Shia jurists<ref>Sarakhsi, ''Al-Mabsuṭ'', Vol. 1, p. 308.</ref> and Sunni jurists<ref>Mawurdi, ''Al-Hawi al-kabir'', vol. 4, p. 50, Ibn Qudama, ''Al-Mughni'', vol. 3, p. 501-502; Baghdādī, ''Irshād al-sālik'', vol. 1, p. 43.</ref> do not consider it obligatory for a pilgrim who is a Meccan to make a sacrifice.
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|afaqi]] 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>Sarakhsi, ''Al-Mabsuṭ'', Vol. 1, p. 308.</ref> and Sunni jurists<ref>Mawurdi, ''Al-Hawi al-kabir'', 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 pilgrim who is a Meccan to make a sacrifice.


====Halq and Taqsir====
====Halq and Taqsir====
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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).<ref>Fallāḥzāda, ''Darsnāma-yi manāsik-i ḥajj'', p. 75.</ref>  
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).<ref>Fallāḥzāda, ''Darsnāma-yi manāsik-i ḥajj'', p. 75.</ref>  
   
   
According to Shia jurisprudence,<ref>Mughniya, ''Al-Fiqh 'ala al-mAdhahib al-khamsa'', vol. 1, p. 406; Sabiq, ''Fiqh al-sunna'', vol. 10, p. 534-535; Tusi, ''Al-Khilaf'', vol. 1, p. 461-462; Hilli, ''Tadhkirat al-fuqaha''', vol. 8, p. 358-359.</ref> 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.<ref>Fallāḥzāda, ''Darsnāma-yi manāsik-i ḥajj'', p. 75.</ref>  
According to Shia jurisprudence,<ref>Mughniya, ''Al-Fiqh 'ala al-mAdhahib al-khamsa'', vol. 1, p. 406; Sabiq, ''Fiqh al-sunna'', vol. 10, p. 534-535; Tusi, ''Al-Khilaf'', vol. 1, p. 461-462; Ḥillī, ''Tadhkirat al-fuqahāʾ'', vol. 8, p. 358-359.</ref> 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.<ref>Fallāḥzāda, ''Darsnāma-yi manāsik-i ḥajj'', p. 75.</ref>  


Those who have an excuse, can leave baytuta in Mina.<ref>Pishih fard, ''Daramadi bar fiqh-i Muqarin'', p. 419.</ref> For example, patients, their nurses and those who find it difficult to stay in Mina can leave baytuta.<ref>Fallāḥzāda, ''Darsnāma-yi manāsik-i ḥajj'', p. 75.</ref>  
Those who have an excuse, can leave baytuta in Mina.<ref>Pishih fard, ''Daramadi bar fiqh-i Muqarin'', p. 419.</ref> For example, patients, their nurses and those who find it difficult to stay in Mina can leave baytuta.<ref>Fallāḥzāda, ''Darsnāma-yi manāsik-i ḥajj'', p. 75.</ref>  
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* Hajj pilgrim should hit the jamara gradually, so if he/she hits several pebbles together, it is not enough, but one is counted.<ref>Fallāḥzāda, ''Darsnāma-yi manāsik-i ḥajj'', p. 66-67.</ref>  
* Hajj pilgrim should hit the jamara gradually, so if he/she hits several pebbles together, it is not enough, but one is counted.<ref>Fallāḥzāda, ''Darsnāma-yi manāsik-i ḥajj'', p. 66-67.</ref>  


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.<ref>Hilli, ''Tadhkirat al-fuqaha''', vol. 8, p. 362; Sabiq, ''Fiqh al-sunna'', vol. 1, p. 533-534; Jaziri, ''Al-Fiqh 'ala al-mAdhahib al-arba'a'', vol. 1, p. 599-603</ref>  
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.<ref>Ḥillī, ''Tadhkirat al-fuqahāʾ'', vol. 8, p. 362; Sabiq, ''Fiqh al-sunna'', vol. 1, p. 533-534; Jaziri, ''Al-Fiqh 'ala al-mAdhahib al-arba'a'', vol. 1, p. 599-603</ref>  


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.<ref>Fallāḥzāda, ''Darsnāma-yi manāsik-i ḥajj'', p. 78.</ref>  
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.<ref>Fallāḥzāda, ''Darsnāma-yi manāsik-i ḥajj'', p. 78.</ref>  
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==References==
==References==
{{References}}
{{References}}
* 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].
* Baghdādī, ʿAbd al-Raḥmān b. Muḥammad al-. ''Irshād al-sālik ilā ashraf al-masālik''. Cairo: Maktaba wa Maṭbaʿa Muṣṭafā al-Bābī al-Ḥalabī wa Shurakā, [n.d].
* Fallāḥzāda, Muḥammad Ḥusayn. ''Darsnāma-yi manāsik-i ḥajj''. Tehran: Mash'ar, 1389 Sh.
* Fallāḥzāda, Muḥammad Ḥusayn. ''Darsnāma-yi manāsik-i ḥajj''. Tehran: Mash'ar, 1389 Sh.
* Fayḍ al-Kāshānī, Muḥsin al-. ''Al-Maḥajjat al-bayḍāʾ fī tahdhīb al-ʾaḥyāʾ''. Beirut: Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1403 AH.
* Fayḍ al-Kāshānī, Muḥsin al-. ''Al-Maḥajjat al-bayḍāʾ fī tahdhīb al-aḥyāʾ''. Beirut: Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1403 AH.
* Fikrī, Masʿūd; ʿAlāʾī, Aḥmad. ''Farhang-i iṣṭilāḥāt-i ḥajj wa ʿumra''. Tehran: Mashʿar, 1393 Sh.
* Fikrī, Masʿūd; ʿAlāʾī, Aḥmad. ''Farhang-i iṣṭilāḥāt-i ḥajj wa ʿumra''. Tehran: Mashʿar, 1393 Sh.
* Hilli, al-Hasan b. Yusuf al-. ''TaHrir al-aHkam al-shar'iyya 'ala madhhab al-imamiyya''. Edited by Ibrahim Bahaduri. Qom: Mu'assisat Imam al-sadiq, 1420 AH.
* Ḥillī, al-Ḥasan b. Yūsuf al-. ''Taḥrīr al-aḥkām al-sharʿīyya ʿalā madhhab al-Imāmīyya''. Edited by Ibrāhīm Bahādurī. Qom: Muʾassisat Imām al-Ṣādiq, 1420 AH.
* Hilli, al-Hasan b. Yusuf al-. ''Tadhkirat al-fuqaha'''. Qom: Mu'assisat al al-Bayt, 1414 AH.
* Ḥillī, al-Ḥasan b. Yūsuf al-. ''Tadhkirat al-fuqahāʾ''. Qom: Muʾassisat Āl al-Bayt, 1414 AH.
* Hilli, Ja'far b. al-Hasan al-. ''Shara'i' al-Islam fi masa'il al-Halal wa l-Haram''. Edited by MuHammad 'Ali Baqqal. Second edition. Qom: Mu'assisa-yi Isma'iliyan, 1408 AH.
* 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.
* Ibn Qudama, 'Abd Allah. ''Al-Mughni''. Beirut: Dar al-Kitab al-'Arabi, [n.d].
*Ibn Qudāma, ʿAbd Allāh. ''Al-Mughnī''. Beirut: Dār al-Kitāb al-ʿArabī, [n.d].
* Ibn Qudama, 'Abd Allah b. AHmad. ''Al-Kafi fi fiqh ibn Hanbal (al-fiqh al- Hanbali), al-Masadir al-fiqhiyya''. Beirut: [n.p], first edition, 1422 AH.
*Ibn Qudāma, ʿAbd Allāh. ''Al-Kāfī fī fiqh Ibn Ḥanbal (al-fiqh al- Ḥanbalī), al-maṣādir al-fiqhīyya''. Beirut: [n.p], first edition, 1422 AH.
* Jaziri, 'Abd al-RaHman. ''Al-Fiqh 'ala al-mAdhahib al-arba'a''. Istanbul: 1404 AH-1984.
* Jaziri, 'Abd al-RaHman. ''Al-Fiqh 'ala al-mAdhahib al-arba'a''. Istanbul: 1404 AH-1984.
* Kashani, 'Ala al-Din b. Mas'ud al-. ''Bada'i' al-sana'i' (Al-Fiqh al-Hanbali)''. Beirut: al-Masadir al-fiqhiyya, 1422 AH.
* Kashani, 'Ala al-Din b. Mas'ud al-. ''Bada'i' al-sana'i' (Al-Fiqh al-Hanbali)''. Beirut: al-Masadir al-fiqhiyya, 1422 AH.
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