Article 88
When a pilgrim becomes Muhrim the following acts are Haraam for him/her to do and some of them have atonement. Some of the Faqihs have mentioned them as twenty-five items, but we believe that some of them are Makrooh (disliked) that its explanation will be mentioned later.
These acts are as follows:
1- Wearing sewed clothing (for men)
2- Wearing a thing which covers all top of the foot (for men)
3- Covering the head (for men)
4- Covering the face (for women)
5- Wearing ornaments
6- Applying mascara and kohl
7- Looking at the mirror
8- Using fragrance
9- Applying oils on the body
10- Cutting the nails
11- Going under the shade during travel (for men)
12- Removing hair from the body
13- Performing marriage
14- Looking at spouse with sexual desire
15- Touching
16- Kissing
17- Performing sexual intercourse
18- Masturbating
19- Killing insects
20 & 21- Extracting tooth and blood from the body
22- Telling lies
23- Disputing
24- Hunting desert animals

As it is said before, the first act of Umrah and Hajj is “Ihram” and obligatory acts of Ihram are three things as follows:
Article 63
First: Niyyah (Intention)
Making intention of Ihram as in the way that the pilgrim should intend not to perform the acts (that will be mentioned later) and consider them as Haraam for himself/herself and performs the acts of Umrah or Hajj after that, and by considering that meaning it is enough to say by words or in his/her heart:
“I wear Ihram for Umrah al-Tamattu’ for obligatory (or Mustahab) Hajj for myself (or in behalf of a person whom I am his/her proxy) for closeness to Allah (قربة الی الله)” and the purpose of saying I wear Ihram is to prohibiting himself/herself from the acts (which will be mention later).
And the pilgrim says for Ihram of Hajj: “I wear Ihram for obligatory Hajj for closeness to Allah (قربة الی الله)” and in Umrah al-Mufradah: “I wear Ihram for Umrah al-Mufradah for closeness to Allah (قربة الی الله)”.
Article 64

Article 55
Wearing Ihram before Miqat is not permitted, as it is Haraam to pass Miqat without Ihram. Pilgrims should only become Muhrim in Miqats, except on two conditions:
1- When the pilgrim performs Nazr for becoming Muhrim before Miqat, it is necessary to fulfill his/her Nazr from anywhere, and not necessary to renew Ihram in Miqat. Accordingly, when a person has doubt in Miqat or places parallel to that, he/she can perform “Nazr of Ihram” before reaching the doubtful place and become Muhrim from there and there is no difference between obligatory and Mustahab Hajj. Also Nazr of woman has no problem if it does not cause disturbance for her husband.
2- A person who wants to perform Umrah of month of Rajab and has a fear that month ends before he/she can reach the Miqat, can become Muhrim before Miqat. It is permitted for him in order not to lose the superiority and benefit of Umrah of month of Rajab.
Article 56

Article 32
Miqat is a place which pilgrims should wear Ihram and from there go for Hajj or Umrah. They should not pass these places without Ihram.
Article 33
Miqats of Ihram are ten places of which five of them are the main ones.
Article 34
1) Masjid al-Shajarah
Masjid al-Shajarah is located beside Medina, and today it is known as “Abar Ali”. All persons who want to perform Hajj from Medina should become Muhrim from this place, and it is not permitted to delay in this act and for example becomes Muhrim from Juhfah, which is located in the middle of the way of Mecca to Medina, unless ill or weak people or other persons who have other problems.
Article 35
It is not obligatory to wear Ihram from inside the mosque and it is possible to perform this act beside the mosque, and there is no difference between old mosque and this new one which has been expanded so much, therefore women who are in their menstrual period can wear Ihram outside of the mosque.
Article 36
2) Juhfah

Article 24
There are five conditions in Hajj al-Tamattu’:
1- Niyyah (Intention) which is that the pilgrim should intend to perform “Hajj al-Tamattu’” for Allah, therefore if this person intends to perform some other type of Hajj or has some doubt about performing “Hajj al-Tamattu’” or other type of Hajj or he/she does not have pure intention for Hajj, then his/her Hajj is not correct.
2- Both “Umrah” and “Hajj” should be performed in months of Hajj (Shawwal, Dhu’l-Qa’dah and Dhu’l-Hijjah), therefore it is not enough that a pilgrim performs all of Umrah or a part of it before the month of Shawwal.
3- A pilgrim should perform both “Umrah al-Tamattu”’ and “its Hajj” in one year, if he/she performs one of them in this year, and the next one in another year (even in the months of Hajj), then this Hajj is not correct.

Article 23
The summary of Hajj al-Tamattu’ is as follows:
1- Umrah al-Tamattu’
Umrah al-Tamattu’ should only be performed in the months of Hajj (which are Shawwal, Dhu’l-Qa’dah and Dhu’l-Hijjah) and the following acts are obligatory in performing that:
1- Wearing Ihram from Mecca with the intention of Umrah al-Tamattu’.
2- Doing the Tawaf of Ka’ba seven times
3- Performing two Rak’ats of prayer of Tawaf behind the Maqam (station) of Ibrahim.
4- Sa’y –The shuttling between Safa and Marwah seven times
5- Taqsir which means cutting the hair and nail but pilgrim should not suffice in cutting only the nail.
When the Hajji comes out of the Ihram after performing these five acts the things and acts that had been Haraam for him/her because of Ihram, now becomes Halaal.
2- Hajj al-Tamattu’
Hajj al-Tamattu’ consists of following acts:
1- Wearing Ihram from Mecca.
2- Wuquf that means staying in Arafat from noon until sunset of the day nine of Dhu’l-Hijjah.

Article 20
Hajj can be performed in three ways: “Hajj al-Tamattu’”, “Hajj al-Qiran” (Hajj al-Qiran involves combining Umrah and Hajj, with only one Ihram for both) and “Hajj al-Ifrad” (Hajj al-Ifrad involves performing Hajj only. A sacrificial animal is not obligatory when performing Hajj al-Ifrad).
“Hajj al-Tamattu’” is to be performed by people who live forty-eight miles (approximately seventy-seven kilometers) or more from Mecca and the second and the third ways are for the people who live in great Mecca or in a place closer than this distance.
Article 21
Whenever a person who lives in Mecca travels out of Mecca and returns to the city, then this person can perform Hajj al-Tamattu’, Hajj al-Qiran or Hajj al-Ifrad.

Article 17
Whenever a sane and adult person performs Nazr (make a spiritual vow) purposely and by free will for performing Hajj, then Hajj is obligatory for that person. But the Nazr of a wife, if it has a contradiction with her rights, is not permitted without the permission of her husband, and if it has no such contradiction then it is in order.
Article 18
Whenever a person does Nazr for performing Hajj and does not specify a time for that, then this person can delay. However if he/she had specified the time, then it is obligatory for him/her to perform Hajj in that specific time and if the person does not perform that purposely he/she should pay its compensation and perform it in another time as a precaution.
Article 19

Article 11
It is permitted to deputize a person for performing obligatory or Mustahab Hajj on behalf of a dead person, but it is only permitted in Mustahab Hajj for a person who is alive.
However for those who have been able to perform Hajj and had not performed so because of carelessness and now that they are not able to perform Hajj according to their oldness, illness or inability, in this condition it is obligatory for them to take a proxy; but if when a person has financial ability in the time that has no more physical ability or the way is not open for him, then Hajj is not obligatory for him, also taking a proxy is not obligatory, even during lifetime or after the death.
Article 12

Article 9
It is Mustahab (recommended) for persons who are not able to perform Hajj or do not have other conditions or have performed obligatory Hajj, to perform Hajj and it is Mustahab to perform it every year. But if due to extreme congestion of Hajjis there is a interruption for people who have not performed their obligatory Hajj yet, then it is preferred not to perform Mustahab Hajj.
It is also preferred to give turns to persons who have not performed obligatory Hajj and want to perform for the first time; but if (assumably) the house of Allah has enough places remaining for Hajjis for one year then it is obligatory for the religious governor to send groups of people for performing Hajj even if they have already performed their obligatory Hajj.
Article 10

Article 1
Hajj is obligated to be performed, by a Muslim, once in a lifetime. One must be;
1- An adult
2- Sane
3- Having provisions for the journey e.g. Transporation, accomodation food cost
4- Having the permission to travel and not having any difficulty in the way, like fear of life, assets or honor.
5- Having physical abilities for performing the acts of Hajj.
6- Having enough time for reaching Mecca and performing the acts.
7 Having enough savings to support the cost of living of family members left behind and any other person under the pilgrim’s charge, when the pilgrim goes for Hajj.
8- Having a job or business that the pilgrim can resume after returning from Hajj. Pilgrim should be able to be financially able for day to day expenses for himself and those who are under his support e.g. family
Article 2

Hajj is one of most important pillars of Islam and it is one of greatest religious duties.
Holy Qur’an says in a short and meaningful sentence:
وَ لِلّه عَلَى النّاسِ حِجُّ الْبَیْتِ مَنِ اسْتَطاعَ اِلَیْهِ سَبیلاً.
It is on people for the sake of Allah to perform Hajj of his house, anyone who is able to undertake the journey to him. (2:196)
And it says below this verse:
وَ مَنْ کَفَرَ فَاِنَّ اللّهَ غَنِىٌّ عَنِ الْعالَمینَ
And anyone who disbelieves (and renounces Hajj, has impaired himself), Allah is not in need of any of his created ones in the worlds.”(3:97)
The sentence “It is on people for the sake of Allah …” adding the definition of “disbelieves” (infidelity) for people who renounce the obligatory Hajj. This clears shows it’s extraordinary importance in Islam.
It is interesting that in the interpretation of the holy verse:
وَ مَنْ کانَ فى هذِهِ اَعْمى فَهُوَفِى الاْخِرَةِ اَعْمى وَ اَضَلُّ سَبیلاً.

The word Hajj, linguistically, means heading to a place for the sake of visiting; in Islamic terminology, it implies heading to Makkah to observe the rituals of pilgrimage.
Hajj is obligated by Allah upon every Muslim, male and female, who is physically and financially capable. It is obligatory only once during the lifetime of a Muslim. Allah Almighty Says (what means): {…And [due] toAllah from the people is a pilgrimage to the House – for whoever is able to find thereto a way….} [Quran 3:97]

The Prophet said: “Islam is built upon five (pillars): the testimony that none has the right to be worshipped except Allah and Muhammad is the Messenger of Allah, the establishment of the prayer, paying Zakat, Hajj to the House (i.e. Ka’bah,) and fasting in Ramadan.” [Al-Bukhari and Muslim]

The Prophet also said: “Hajj is mandated once, so whoever does it more (than that), then it is supererogatory.” [Abu Daawood and Ahmad]

A beautiful aspect of Allah’s power is that He chooses and selects whatever He wills. Allah ‘azza wajal says about Himself: And your Lord creates whatsoever He wills and chooses. [Quran, 28:68]. The attribute of choosing shows the perfection of His wisdom, knowledge and power.
Allah subhanahu wa ta’alaa has chosen four months to be sacred. Did you know that we’re in one of those four months right now?
The Prophet salallaahu ‘alayhi wa sallam said: O People! Time has gone back to how it was at the time Allah created the Heavens and the Earth. A year has twelve months, four of which are sacred, three consecutive, Dhul-Qi’dah, Dhul-Hijjah, Muharram, and Rajab. [Al-Bukharee]

Now the next question is: what does this mean to you? Let’s get ready to find out what you can do to benefit in the Sacred Month of Rajab! First we discover some interesting facts about this time of the year followed by some amazing spiritual productivity tips for you to apply right now insha’Allah!

Rajab is the seventh month in the Islamic lunar calendar. This month was regarded as one of the sacred months (Al-Ashhur-al-hurum) in which battles were prohibited in the days of the Holy Prophet . It is also a prelude to the month of Ramadan, because Ramadan follows it after the intervening month of Sha'ban. Therefore, when the Holy Prophet sighted the moon of Rajab, he used to pray to Allah in the following words:

"O Allah, make the months of Rajab and Sha'ban blessed for us, and let us reach the month of Ramadan (i.e. prolong our life up to Ramadan, so that we may benefit from its merits and blessings)."
Yet no specific way of worship has been prescribed by the Shari'ah in this month. However, some people have invented some special rituals or practices in this month, which are not supported by reliable resources of the Shari'ah or are based on some unauthentic traditions. We would like to explain here the correct position about them.
1. Celebration of Lailatul Mi'raj