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Muslim Advice
Muslim Advice

Wuquf in Mash’ar al-Haraam

Article 264
Mash’ar al-Haraam which is also called “Muzdalifah” and “Joma’” is a famous place between Mena and Arafat (its boundaries are the mount Ma'zmein and Hiyadh and Wadi Mohassar) and it is obligatory for those who to go to that place after Wuquf in Arafat and it is precaution not to delay going to that place if it is possible.
Article 265
Wuquf in Mash'ar al-Haraam is obligatory from the dawn until sunrise and it is also an obligatory precaution to stay the night there and pray to Allah and it is obligatory to have the intention of closeness to Allah for all of these acts.
Article 266
Leaving Mash'ar without any religious lawful excuse and going to Mena because of ignorance has no problem, but if a person performs this act deliberately, then he/she should pay one sheep as the atonement, but his/her Hajj is correct.
Article 267
Wuquf in Mash'ar al-Haram is a pillar of Hajj and if a person renounces that deliberately, then his/her Hajj is invalidated.
Article 268

Wuquf in Arafat

Article 257
The second act of obligatory acts of Hajj is Wuquf in Arafat. “Arafat” is a desert about 20 km from Mecca which has became semi-treed today and it is obligatory for Hajjis to say the noon of the ninth day of Dhu’l-Hijjah in that place.
Article 258
It is a precaution to remain from the beginning of noon of the ninth day until the sunset in Arafat, afoot or ride, moving or sitting, awake or partly sleep, and it is Mustahab to pray and observe the pure essence of Allah and asking forgiveness from him in that time, The superiority of praying in this place and time is unequaled
Article 259
Wuquf in Arafat is worship and should be performed with intention of closeness to Allah, and its intention has no specific statement and having the intention of performing that in the heart is enough.
Article 260

Wearing Ihram from Mecca

Article 254
It has been mentioned before that the Miqat of Ihram for “Hajj al-Tamattu’” is “Mecca”, and there is no difference between places in Mecca. It is enough to be performed from Masjid al-Haraam, other mosques, streets and avenues or houses and there is also no difference between old and new Mecca, even places which have been advanced today to Mena and Arafat, it is possible to wear Ihram from all of these places. But it is obligatory precaution not to wear Ihram from places of Mecca which are farther than “Masjid al-Tan’eem” (Masjid al-Tan'eem is the closest boundary of Haram) and the best place is Masjid al-Haraam.
Article 255
The best time for wearing Ihram is the eighth day of Dhu’l-Hijjah, but it is possible to do this three days before and go to Mena from there in order to go to Arafat from that place; Old and ill persons can move to that place sooner than this time if they are afraid or congestion of crowd.
Article 256

Hajj al-Tamattu

Article 253
As we have mentioned before, Hajj al-Tamattu’ should be performed after Umrah al-Tamattu’ and it has thirteen acts as follows:
1- Wearing Ihram from Mecca.
2- Wuquf which means staying in “Arafat” from about the noon until the sunset of the ninth day of Dhu’l-Hijjah.
3- Wuquf in Mash’ar al-Haraam; it means to stay there from the dawn until the sunrise of Eid of Qurban (festivity of sacrifice).
4- Going to Mena (also Mina) and performing Ramy al-Jamarah al-Aqaba (throwing seven pebbles to the place, which is allocated at the end of Mena that is called “al-Jamarah al-Aqaba or al-Jamarah al-Uula).
5- Sacrificing in Mena in the day of Eid (tenth of Dhu’l-Hijjah).
6- Taqsir that means shaving the head or cutting a piece of hair or nail.
7- Tawaf of Ka’ba (this Tawaf is called Tawaf of pilgrimage).
8- Performing two Rak’ats of prayer of Tawaf.
9- Seven times of Sa’y,(shuttling) between Safa and Marwah.
10- Performing another Tawaf, that is called Tawaf of Nisa’.


Article 243
Fifth obligatory act of Umrah is Taqsir, which means cutting the hair of the head or the face (beard or mustache) and cutting a part of the nail, and it is enough to cut the hair of the head or the face and forgo cutting the nail, but it is a precaution not to suffice cutting the nail solely.
Article 244
Cutting the hair of the head or the face can be performed with any tool, but tweezing is not enough.
Article 245
Taqsir is part of worship and should be performed with the intention and for closeness to Allah.
Article 246
There is no specific place for Taqsir in Umrah al-Tamattu’, therefore the pilgrim can perform Taqsir in Marwah after completing the Sa’y or do it after returning home, and also there is no difference between cutting the hair by the pilgrim himself/herself or asking someone else to do.
Article 247

Mustahab Acts of Sa’y

Article 239
The following acts are Mustahab in Sa’y:
1- It is better to have ablution during Sa’y, but it is not obligatory. Even women can perform Sa’y of Safa and Marwah during their menstrual period. Even Sa’y during sleep doesn’t have problem (for example a pilgrim is sitting on a cart and performing Sa’y and he/she goes to sleep for a while performing).
2- It is Mustahab to place a hand on “al-Hajar al-Aswad” or kissing that after Tawaf and its prayer if the crowd is not congested and goes for Zamzam water and drinking from it and pouring some water on his/her head and body and then goes for Sa’y, but if kissing “al-Hajar al-Aswad” causes trouble for others because of congestion of the crowd, this act should not be performed.
3- Sa’y can be performed on foot or ride, if the person is healthy and capable of walking or ill and weak, but it is better for people who can walk to perform Sa’y by walking.

Obligatory Acts of Sa’y

Article 236
Some obligatory things in Sa’y:
First: Niyyah (intention) – it is obligatory that the pilgrim performs “Sa’y” with “intention” for the satisfaction of Allah, and as much as he/she knows what is he/she doing and it is for Hajj or Umrah then it is enough, and it is not necessary to say it in words.
Second: Sa’y begins from “Safa”
Third: finishes at “Marwah” (as it has been mentioned before, Safa and Marwah are two small hills near Masjid al-Haraam and when a pilgrim exits Masjid al-Haraam he/she sees “Safa” in the right side and “Marwah” in the left, therefore Hajji first goes to Safa and begins Sa’y from there).
Going from Safa to Marwah is considered as one round and returning from that is considered as another round, therefore the seventh rounds ends in Marwah.
Article 237

Sa’y of Safa and Marwah

Article 225
Sa’y of Safa and Marwah is one of the obligatory acts of “Umrah al-Tamattu’” and “Hajj”. It means shuttling between these two small hills, the pilgrim goes from “Safa” to “Marwah” and returns from “Marwah” to “Safa” until seven rounds are completed (shuttling from one to another is considered as one round). Therefore, the pilgrim goes from Safa to Marwah four times and returns three times from that and does not return the fourth time and it becomes seven rounds in this way.
Article 226

Mustahab Tawafs

One of the strong affirmed Mustahab acts for people who are in Mecca is Tawaf of the house of Allah that is seven rounds like obligatory Tawaf and a two Rak’ats prayer, performed after that, but it does not include Sa’y of Safa and Marwah.
And this one best worships and it has been mentioned in a Hadith from Imam Sadiq (a.s.) that: “There are 120 divine mercies around Ka’ba, out of which half of that is for the ones who perform tawaf and another forty are for those who perform prayers and other twenty are for people who looks at Ka’ba”.1
A person can perform this Tawaf on behalf of friends (dead or alive) who are not in Mecca and it is more preferred than several Umrahs that people perform with the intention of Rija’ (hoping for the goodness of the act) .
Mustahab Tawaf is similar to obligatory (Wajib) Tawaf but it differs that in the following items:

Prayer of Tawaf

Article 211
It is obligatory for a pilgrim to perform a two Rak’ats prayer after performing Tawaf, and the obligatory precaution is to perform it behind the Maqam of Ibrahim (a.s.), and it is not necessary to be connected to that, only if it is performed in a place that people says it is behind Maqam of Ibrahim (a.s.) that is enough.
Article 212

Doubt in Amount of Tawaf

Article 204
Doubt after completing Tawaf in the amount of rounds or in conditions of Tawaf like performing ablution or other acts correctly, should be ignored.
Article 205
Whenever a pilgrim has doubt after reaching al-Hajar Al-Aswad that did he/she perform seven rounds or eight rounds or more, he/she should ignore that doubt and Tawaf is correct; also if during the rounds he/she has doubt that if this is the seventh or eighth round or more than that, this doubt should be ignored and after finishing that round Tawaf is correct.
Article 206
Whenever a pilgrim doubts about performing less than an amount in obligatory Tawaf (like the doubt between six and seven or five and six etc.) it is obligatory precaution to leave that Tawaf and restart if from the beginning (this is for obligatory Tawaf), but in Mustahab Tawaf he/she can consider it as the lesser number and Tawaf is correct.
Article 207

Reducing or Increasing Tawaf

Article 199
Whenever a pilgrim reduces the number of Tawaf deliberately and sequence passes then Tawaf is invalidated and Tawaf should be performed again, but if he/she compensates that amount before passing the sequence then Tawaf is correct; and it is possible to stop Mustahab or obligatory Tawaf and start it again from the beginning.
Article 200
Whenever a pilgrim performs Tawaf more than seven rounds deliberately then Tawaf is invalidated, even if he/she had the intention of doing this from the beginning or makes the intention of adding something after that, and even this amount is one round or more or less, but if this added distance has been included without the intention of Tawaf, for example going the first round with crowds in order to be familiar with Tawaf and start it from al-Hajar Al-Aswad, then this act has no problem.

Rulings of Tawaf

Article 196
Increasing or reducing the number of rounds of Tawaf is not permitted. If a person adds something to seven rounds deliberately, then his/her Tawaf is invalidated, and if a person reduces obligatory Tawaf deliberately, he/she can return and continue if the sequence has not been passed, unless Tawaf is invalidated and should be performed from the beginning.
Article 197
If a person leaves obligatory Tawaf incomplete involuntarily or because of ignorance, he/she can return and complete Tawaf if four rounds have been completed before (if sequence has been passed or not) and if four rounds have not been completed before, then the performer can complete them, unless he/she should start from the beginning.
Article 198
Conditions for the person who leaves “Tawaf of Umrah al-Tamattu’”:

Obligatory acts of Tawaf

Article 190
Seven things are obligatory in Tawaf:
First and Second
Tawaf should be begun from al-Hajar al-Aswad (the black stone) and should finish at al-Hajar al-Aswad. It is enough that beginning and finishing is accepted by the normal place from al-Hajar al-Aswad, and it is not necessary to notice in part of body to be parallel to the parts of al-Hajar al-Aswad, but it is obligatory precaution to start Tawaf a little before al-Hajar al-Aswad and finish it a little after al-Hajar al-Aswad in order to be sure about performing seven complete rounds.
It is obligatory to perform Tawaf in the way that the Kaa’ba is at the left side of the body as is common among Muslims, and Tawaf on the upper levels of Masjid al-Haraam is not free of problem in other than the cases of necessity.
Article 191


Article 173
Second obligatory act of Umrah is Tawaf; Tawaf is circumambulating the house of Allah (seven rounds) and it is obligatory in both Umrah and Hajj (one time in Umrah and two times in Hajj).
Article 174
There are five acts in Tawaf that should be done:
First: “Niyyah” (intention)
Because Tawaf is one of the worships and it is not correct if done without the intention of closeness to Allah.
Second: “Purity of Hadath”
That means having ablution and being pure of Janabah (sexual intercourse or discharge of semen) and menstruation and Nifas (lochia) , and this should be considered for obligatory Tawaf and Taharah (purity). However it is not the condition for Mustahab Tawaf, although it is better to be pure and if a person is in the state of Janabah and has forgotten that, then his/her Mustahab Tawaf is correct, but if the person is aware, then Tawaf is not correct, because it is Haraam that a person to be in Masjid al-Haraam in the state of Janabah.
Article 175

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