|
|
| Line 102: |
Line 102: |
| A person, whose duty is to perform hajj al-tamattu' but knows that the time is too short to complete 'umra and join hajj, should change his intention from hajj al-tamattu' to hajj al-ifrād and after completing the rites of hajj, he should perform al-'umra al-mufrada. | | A person, whose duty is to perform hajj al-tamattu' but knows that the time is too short to complete 'umra and join hajj, should change his intention from hajj al-tamattu' to hajj al-ifrād and after completing the rites of hajj, he should perform al-'umra al-mufrada. |
|
| |
|
| A woman, who wants to perform hajj al-tamattu' but is menstruating at the point of mīqāt, should wear iḥrām for 'umra al-tamattu' at mīqāt if she thinks she may be purified some time before hajj al-tamattu' and will have enough time to take ghusl, perform all the deeds of 'umra al-tamattu', wear iḥrām for hajj al-tamattu', and reach 'Arafāt by 'noon' on the day of 'Arafa. Then, if she becomes clean from menstruation and she has sufficient time for performing deeds of 'umra and is able to reach 'Arafāt by 'noon' on the day of 'Arafa, she should do so. In case, she does not become clean or does not have sufficient time to perform the 'umra rituals and reach 'Arafāt on time, she should change his intention from 'umra al-tamattu' to hajj al-ifrād, with the same iḥrām and then perform al-'umra al-mufradah; this will compensate for hajj al-tamattu'.
| | In Islamic law, hajj is obligatory for a mustaṭī' (a person enjoying all the required characteristics that make hajj obligatory for him) only once during the lifetime. This is called ḥajjat al-Islam. The obligation of hajj is immediate; it means that the hajj should be performed in the same year in which a person becomes mustaṭī' and any delay in it, without an excuse is not permissible. In case, it is delayed, it would be considered a sin and they will be obligated to perform hajj the very next year or in case, they do not perform it, in the future years. |
|
| |
|
| If she is sure she will not become clean before the time for iḥrām of hajj and going to 'Arafāt on time or she will not have time to perform 'umra tamattu' rituals before going to 'Arafāt on time, she should enter iḥrām in mīqāt intending performing what is her real duty or iḥrām of hajj ifrād. After performing hajj ifrād rituals, she perform 'umra mufradah and what she has done replaces hajj tamattu'.
| | After one becomes mustaṭī', if the act of performing hajj requires travelling and managing provisions, the person should take every step possible to accomplish this noble pilgrimage the same year. When a mustaṭī' person is negligent and does not perform hajj, he has committed a sin and hajj would remain obligatory for him even if he no longer meets the conditions of being mustaṭī'. |
| However, if a woman is clean in mīqāt but begins to menstruate on the way to Mecca in state of iḥrām or before performing ṭawāf of 'umra and its prayer or during the course of ṭawāf before completion of fourth round and is certain that she cannot be clean to perform 'umra deeds and reach 'Arafāt by 'noon' on the ninth of Dhul-Ḥijjah, she has two choices:
| | |
| a) She can change her intention from 'umra tamattu' to hajj ifrād and once hajj ifrād is done she should perform 'umra mufradah. These acts replace hajj tamattu'.
| | The following conditions make hajj obligatory: |
| b) She postpones ṭawāf of 'umra and its prayer and by performing sa'y and taqsīr she exits iḥrām of 'umra. Then she should wear iḥrām of hajj, go and stay (wuqūf) in 'Arafāt and Mash'ar, and perform deeds in Minā and after returning to the Holy city of Mecca, she should perform ṭawāf of tamattu'and its prayer as qaḍā’ — before performing ṭawāf of hajj and its prayer and sa'y or after performing them. This act is a compensation for hajj tamattu' and nothing more is obligatory for her.
| | # Being sane; |
| If she begins to menstruate after completing her fourth round of ṭawāf, she should leave remaining rounds of ṭawāf and its prayer, perform sa'y and taqsīr and come out of iḥrām of 'umra. After this, she can stay in wuqūfs and perform rites in Minā, and upon return to Mecca, and after performing ṭawāf and its prayer and sa'y or before performing all these rites, she should perform ṭawāf of 'umra and its prayer . This act is a compensation for her hajj tamattu' and nothing more is obligatory upon her.
| | # Being mature by shar', and; |
| Issue 22: The details of rites and commandments of hajj will be mentioned in part three and in several chapters.
| | # Being mustaṭī'. |
| | |
| | The first condition is sanity. Therefore, hajj is not obligatory upon an insane person. The second condition is 'maturity'. Hajj is not obligatory for a person before the age of shar'ī puberty (even in case they are going to be 'mature' in the near future) and if they perform hajj during this period, it will not be sufficient to remove the obligation of ḥajjat al-Islam and replace it, although it is valid. |
| | |
| | For obligatory hajj, it is not necessary for a woman to seek permission from her husband. Even in state of disagreement of her husband, hajj is obligatory for her. For validity of hajjat al-Islam, it is not obligatory for a qualified person to seek the permission of his parents. |