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The Rites of Hajj 2026
- INTRODUCTION The Merits and Significance of Hajj
INTRODUCTION
The Merits and Significance of Hajj
Hajj (the pilgrimage to Mecca (Makkah al-Mukarramah)), in the terminology of the Sacred Law (Sharīʿah), consists of a series of specific rites regarded as one of the foundational pillars of Islam. As narrated from Imam al-Bāqir (peace be upon him):
"Islam is founded on five [pillars]: prayer (daily ṣalāt), zakāt, fasting (sawm), pilgrimage [to Makkah al-Mukarramah] (Hajj), and guardianship (wilāyah)."[1]
Whether obligatory (wājib) or recommended (mustaḥabb), Hajj carries immense merit and abundant reward. Numerous narrations from the Holy Prophet and his purified Household (peace be upon them) emphasize the merits of Hajj. Imam al-Ṣādiq (peace be upon him) states:
"The Hajj and ‘Umrah pilgrims are the guests of Allah. If they ask Him, He grants; if they call upon Him, He responds; if they intercede, He accepts their intercession; and if they remain silent, He bestows upon them Himself. For each dirham they spend [in the path of Hajj], Allah rewards them with one million dirhams."[2]
The Hajj is one of the most important religious obligations and a fundamental pillar of Islamic Shariʿah. It is a unique farīḍah (obligatory act), as if all significant aspects of the individual and social, earthly and heavenly, as well as historical and universal dimensions of the religion are to be reviewed within it. Spirituality is embedded within it, but it is without isolation, seclusion, or solitary retreat. It embodies congregation and unity, yet is free from conflict, slander, or malevolence. On the one hand, it offers the spiritual delight of supplication, invocation, and remembrance of Allah; on the other hand, it fosters human connection, intimacy, and social interaction. With one eye, the Hajj pilgrim witnesses his ancient bond with history—with Abraham, Ishmael, and Hagar, with the Holy Prophet during his triumphant entry into the Sacred Mosque (al-Masjid al-Ḥarām), and with the multitude of believers from the early era of Islam. With the other eye, he beholds the vast assembly of contemporary believers, each potentially extending a hand for collective solidarity and unity, holding fast to Allah’s cord.
Reflecting upon the phenomenon of Hajj leads the Hajj pilgrim to a firm conviction: many of the aspirations and ideals of religion for humanity cannot be realized without the faithful community’s synergy, empathy, and cooperation. Moreover, when such solidarity and collaboration emerge, the schemes and enmity of adversaries pose no significant obstacle along this path.
- CHAPTER ONE General Rulings
- CHAPTER TWO The Obligatory Hajj (the Ḥajjat ul-Islam)
- CHAPTER THREE The Proxy (Niyābah) in Hajj
- CHAPTER FOUR The Rites of the ‘Umrah al-Tamattu‘
- First. Iḥrām
- The Mīqāts (Mawāqīt) for the Iḥrām of the ‘Umrat al-Tamattu‘
- The Obligations of Iḥrām (Wājibāt of Iḥrām)
- First: Wearing the Two Pieces of Cloth for Iḥrām
First: Wearing the Two Pieces of Cloth for Iḥrām
Ruling 164: Before entering iḥrām, it is obligatory for men to remove all stitched clothing (including undergarments) and to wear two unstitched pieces of cloth for iḥrām: one of the pieces of cloth (the lower garment) which must be worn around the waist like a loincloth (lungī; ʾizār; waist wrap) and the other piece (the upper garment) which must be draped over the shoulders (ridā’).
Ruling 165: The obligatory caution (al‑iḥtiyāṭ al‑wājib) is that the two aforementioned garments must be worn before making the intention (nīyyah) for iḥrām and reciting the talbīyah (saying Labbayk…).
Ruling 166: The obligation to wear the two garments of iḥrām applies only to men. It is permissible for women to enter iḥrām in their own regular clothing, provided that it is not made of pure silk and meets the conditions required for prayer (ṣalāh) clothing.
Ruling 167: It is not obligatory for the loincloth (lungī;ʾizār; waist wrap) to cover from the navel to the knees fully; rather, it suffices if it is worn in a customary manner that qualifies as a loincloth.
Ruling 168: It is not permissible to tie the loincloth (lungī) (ʾizār; waist wrap; lower garment) around the neck. However, using a pin or similar item or tying one part of it to another, as long as it still qualifies as a loincloth, is permissible. Similarly, for the ridā’ (which is worn over the shoulders), tying, pinning, or placing pebbles on both sides and securing it with a string in a customary manner is permissible, provided it still qualifies as a ridā’.
Ruling 169: The obligatory caution (al‑iḥtiyāṭ al‑wājib) is that, when wearing the iḥrām garments, the intention (nīyyah) for the act must be seeking nearness (taqarrub) to Allah.
Ruling 170: The iḥrām garments must meet the same conditions as prayer clothing: (a) They must be pure (ṭāhir) and not najis, (except for the small amount of blood that is permissible on prayer clothing); (b) They must be permissible (mubāḥ) and not usurped; (c) They must not be made from parts of an animal whose meat is forbidden (ḥarām) or from the carcass of an animal that has not been slaughtered according to Islamic law; (d) They must not be made of pure silk.
Ruling 171: It is obligatory for the loincloth (i.e., lungī,ʾizār, waist wrap, lower garment) not to be thin or transparent (or body-revealing). However, if the ridā’ (i.e., shoulder drape; shoulder cloth; upper garment) qualifies as a ridā’, there is no objection to its transparency.
Ruling 172: It is not obligatory for the iḥrām garments to be woven or knitted from cotton, wool, or similar materials. If these garments are made from leather, plastic, or felt and qualify as clothing in a customary sense, they are valid.
Ruling 173: If a Hajj pilgrim knowingly and intentionally does not remove stitched clothing when entering iḥrām, the validity of his iḥrām is not free from objection. The obligatory caution (al‑iḥtiyāṭ al‑wājib) is that he should remove the stitched clothing and repeat the intention (nīyyah) and talbīyah (saying Labbayk …) at the mīqāt.
Ruling 174: If a pilgrim is compelled by cold weather or similar circumstances to wear stitched clothing, he may use regular garments, such as a shirt; however, he must not wear them [normally]; instead, he is obligated to drape them over his body in reverse, either upside down or inside out.
Ruling 175: It is permissible for a Hajj pilgrim in the state of iḥrām (muḥrim) to wear more than two garments to protect him against cold or similar conditions. For example, the pilgrim is allowed to drape two or more unstitched pieces of cloth over his shoulders or tie them around his waist.
Ruling 176: It is permissible for a Hajj pilgrim in the state of iḥrām (muḥrim) to temporarily remove his iḥrām garments in order to perform ghusl (a full-body ritual washing for ṭahārah; major ritual purity) according to Islamic rulings), take a shower, change the garments, or engage in similar activities.
Ruling 177: If the iḥrām garments become najis (ritually impure), the obligatory caution (al‑iḥtiyāṭ al‑wājib) is that they should be either purified or changed.
Ruling 178: Ritual purity (ṭahārah) from minor ḥadath (what requires wuḍūʼ) or major ḥadath (what requires ghusl; major ritual impurity) is not a condition for the validity of iḥrām. Therefore, there is no objection to entering iḥrām while in a state of janābah (major ritual impurity) or ḥayḍ (menstruation).
- Second: Intention (Nīyyah) in Iḥrām
Second: Intention (Nīyyah) in Iḥrām
Ruling 179: The conditions and manner of intention (nīyyah) to enter iḥrām are as follows:
(a) A Hajj pilgrim is obligated to have the intention (nīyyah) of performing the rites of Hajj or the ‘Umrah. Therefore, if a Hajj pilgrim has the intention (nīyyah) of entering iḥrām to perform the ‘Umrah al-Tamattu‘, it becomes obligatory for him to have that intention from the moment he enters iḥrām.
(b) A Hajj pilgrim is obligated to have the intention of seeking nearness (qurbatan) to Allah and obeying Him sincerely, since all the rites of Hajj and the ‘Umrah are acts of worship (ʿibādāt) and these rites must be performed with the intention of seeking proximity to Allah, the Almighty.
(c) When entering iḥrām, it is obligatory for a Hajj pilgrim to specify whether the iḥrām is for Hajj or the ‘Umrah, whether it is for the Hajj al-Tamattu‘ or the Hajj al-Ifrād, whether it is for the Hajjat ul-Islam (the obligatory Hajj), or the recommended (mustaḥabb) Hajj, or due to a vow (nadhr), and whether it is for a Proxy Hajj (Hajj al-Niyābī) or a Hajj for himself.
Ruling 180: It is not obligatory for a Hajj pilgrim to bring to mind the detailed form of rites and deeds when making an act of intention (nīyyah). It is permissible to have a general intention to perform the obligatory rites and to do so step by step.
Ruling 181: When making the intention (nīyyah) for iḥrām, it is not obligatory to intend to avoid the prohibitions (muḥarramāt) of iḥrām. Even if a Hajj pilgrim intends to perform some of the prohibited acts (muḥarramāt) during iḥrām, the iḥrām is considered valid. However, it is not permissible to have the intention of performing acts that invalidate Hajj or the ‘Umrah, such as marital relations in some instances, and this intention contradicts the intention of iḥrām.
Ruling 182: If, due to negligence or ignorance of the ruling, a Hajj pilgrim, during iḥrām, intends Hajj instead of the ‘Umrah, his iḥrām is valid. For example, if, while intending to perform the ‘Umrah al-Tamattu‘, a Hajj pilgrim says: “I enter iḥrām for the Hajj al-Tamattu‘, seeking nearness to Allah (qurbat-an ilā Allāh)” but he actually intends to perform the rites that other pilgrims typically perform in the ‘Umrah al-Tamattu‘—mistakenly thinking those rites are called “Hajj”—his iḥrām is valid.
Ruling 183: For the validity of intention (nīyyah), it is not obligatory for a Hajj pilgrim to verbalize the intention or bring it to mind; as soon as he intends to perform the prescribed rite and recites talbīyah (saying Labbayk …) with that intention, his intention is sufficient and valid.
Ruling 184: The intention (nīyyah) for iḥrām must coincide with the act of entering iḥrām. Therefore, a prior intention does not suffice unless it continues until the moment of entering iḥrām.
The Istiftā’āt (Juristic Inquiries) on Intention (Nīyyah) for Iḥrām
Ruling 185: If a Hajj pilgrim, due to his responsibilities, should need to leave Makkah al-Mukarramah after performing the ‘Umrah al-Tamattu‘, is it permissible for him to enter iḥrām at the mīqāt with the intention (nīyyah) of the ‘Umrah al-Tamattu‘?
Answer: It is permissible for him to enter iḥrām with the intention of performing the ‘Umrah al-Tamattu‘.
Ruling 186: If a woman is in a state of menstruation (ḥayḍ) at the time of reaching the mīqāt and she knows with certainty that she will not be clean from menstruation to perform the ‘Umrah al-Tamattu‘ within its prescribed time, what intention (nīyyah) must she make when entering iḥrām?
Answer: It is permissible for her to enter iḥrām with the intention (nīyyah) of the Hajj al-Ifrād or with the intention of mā fī al-dhimmah (whatever is incumbent upon her). In the first case (i.e., the intention of Hajj al-Ifrād), if she is clean from menstruation before the prescribed time, it is obligatory for her to re-enter iḥrām for the ‘Umrah al-Tamattu‘ at one of the five mīqāts. In the second case (i.e., the intention of mā fī al-dhimmah), if she is not clean from menstruation before the prescribed time, her iḥrām will be for the Hajj al-Ifrād. However, if she does become clean from menstruation in time, it is permissible that she perform the ‘Umrat al-Tamattu‘ with the same iḥrām.
- Third: Saying Labbayk (Talbīyah)
Third: Saying Labbayk (Talbīyah)
Ruling 187: Saying Labbaik (talbīyah) upon entering iḥrām is like reciting the takbīrat al-iḥrām at the beginning of prayers: once a Hajj pilgrim recites the full talbīyah, he is considered to have formally entered the state of iḥrām and have begun the rites of the ‘Umrah al-Tamattu‘. The talbīyah is, in essence, a response to the call of Allah, who had invited pilgrims to perform Hajj. Therefore, it is right that it be recited with full humility and modesty.
Ruling 188: The obligatory portion of the talbīyah (saying Labbaik…) consists of the following sentences:
«لَبّیکَ اللّهُمَّ لَبّیک، لَبّیکَ لا شریکَ لکَ لَبّیک»
Labbayka Allāhumma labbayk, labbayka lā sharīka laka labbayk
I am present in your court, here I am, O Allah. Here I am. You have no partners. Here I am.
The recommended precaution (al-iḥtiyāṭ al-mustaḥabb) is that the following sentences should be added after the previous sentences:
«إنّ الحمدَ و النِّعمَةَ لَکَ و المُلک لا شریکَ لَکَ لَبَّیک»
Inna al-ḥamda wa al-ni‘mata laka wa al-mulk lā sharīka lak labbayk
Truly all praise, all favors and the kingdom belong to You. You have no partner, here I am.
And it is recommended (mustaḥabb) that the following sentences that are transmitted in authentic traditions be recited with presence of heart and humility:
«لَبَّیکَ ذَا الْمَعارِجِ لَبَّیکَ، لَبَّیْکَ داعِیاً إِلی دارالسَّلامِ لَبَّیْکَ، لَبَّیْکَ غَفّارَ الذُّنُوبِ لَبَّیْکَ، لَبَّیْکَ أَهْلَ التَّلْبِیَةِ لَبَّیْکَ، لَبَّیْکَ ذَا الْجَلالِ وَالاِکْرامِ لَبَّیْکَ، لَبَّیْکَ تُبْدِئُ وَ الْمَعادُ إِلَیْکَ لَبَّیْکَ، لَبَّیْکَ تَسْتَغْنِی و یُفْتَقَرُ إِلَیْکَ لَبَّیْکَ، لَبَّیْکَ مَرْهُوباً وَ مَرْغُوباً إلَیْکَ لَبَّیْکَ، لَبَّیْکَ إِلهَ الْحَقِّ لَبَّیْکَ، لَبَّیْکَ ذَا النَّعْماءِ وَالفَضْلِ الْحَسَنِ الْجَمِیلِ لَبَّیْکَ، لَبَّیْکَ کَشّافَ الْکُرَبِ الْعِظامِ لَبَّیْکَ، لَبَّیْکَ عبدُکَ وَابْنُ عَبْدَیْکَ لَبَّیْکَ، لَبَّیْکَ یا کَرِیمُ لَبَّیْکَ»
"Labbayka dhā al-maʿārij labbayk, labbayka dāʿiyan ilā dār al-salām labbayk, labbayka ghaffār al-dhunūb labbayk, labbayka ahl al-talbiyah labbayk, labbayka dhā al-jalāl wa al-ikrām labbayk, labbayka tubdiʾu wa al-maʿādu ilayk labbayk, labbayka tastaghnī wa yuftaqaru ilayk labbayk, labbayka marhūban wa marghūban ilayk labbayk, labbayka ilāh al-ḥaqq labbayk, labbayka dhā al-naʿmāʾ wa al-faḍl al-ḥasan al-jamīl labbayk, labbayka kashshāf al-kurab al-ʿiẓām labbayk, labbayka ʿabduka wa ibn ʿabdayk labbayk, labbayka yā karīm labbayk."
Ruling 189: It is recommended (mustaḥabb) that a Hajj pilgrim say the talbīyah repeatedly from the moment he enters iḥrām before reaching Makkah al-Mukarramah.
Ruling 190: It is obligatory for a Hajj pilgrim to pronounce the obligatory portion of the talbīyah correctly. If he does not know how to pronounce it correctly, it is obligated for him to learn it, or have someone recite it word by word so that he can repeat accurately. If it is too difficult for him to pronounce the talbīyah properly in any way, he must say it however it is possible for him. The obligatory caution (al-iḥtiyāṭ al-wājib) is that he should also hire a proxy (nāʾib) to pronounce it correctly on his behalf.
Ruling 191: Whoever intentionally does not say the talbīyah has the same ruling as one who intentionally has not entered iḥrām at the mīqāt.[1]
Ruling 192: Whoever does not say the talbīyah correctly without an excuse (‘udhr) has the same ruling as one who has not said the talbīyah intentionally.
Ruling 193: Anyone who has entered iḥrām for the ‘Umrah al-Tamattu‘ must stop reciting the talbīyah (saying labbayk …) upon reaching a point from which the houses of Makkah al-Mukarramah become visible. It is obligatory for him to stop reciting the talbīyah at that point. What is meant by the houses of Makkah al-Mukarramah, based on obligatory caution (al-iḥtiyāṭ al-wājib), refers to the houses that are currently considered parts of this city, even if they are recently constructed.
Ruling 194: In the Hajj al-Tamattu‘, the ‘Umrah al-Tamattu‘, the Hajj al-Ifrād, and the ‘Umrah al-Mufradah, iḥrām is established only by reciting the talbīyah (saying labbaik ...). However, in the Hajj al-Qirān, iḥrām is established either through the talbīyah or through ish‘ār[2] and taqlīd. Ish‘ār applies specifically to camels, while taqlīd[3] applies to all sacrificial animals.
[1]. Its ruling was explained in rulings 148 and 152.
[2]. Cutting the camel’s hump so that it becomes stained with blood and indicates that that animal is for Hajj sacrifice.
- The Istiftā’āt (Juristic Inquiries) on Iḥrām
The Istiftā’āt (Juristic Inquiries) on Iḥrām
Ruling 195: What is the ruling on pausing with a vowel (waqf bi-al-ḥarakah) or continuing with a word that begins with a sukūn (waṣl bi-al-sukūn) when saying the talbīyah (saying labbaik ...)?
Answer: There is no objection to it, although the recommended caution (al-iḥtiyāṭ al-mustaḥabb) is that pausing with a vowel or continuing with a sukūn should be avoided.
Ruling 196: If a Hajj pilgrim puts on the iḥrām garments after saying the talbīyah (saying labbaik ...), is it obligatory for him to repeat the talbīyah?
Answer: Although the obligatory caution (al-iḥtiyāṭ al-wājib) is that the garments should be put on before saying the talbīyah, it is not obligatory for him to repeat it —though it is in accordance with the recommended caution (al-iḥtiyāṭ al-mustaḥabb). However, if he has not removed the stitched clothing deliberately when making the intention (nīyyah) and saying the talbīyah, the obligatory caution (al-iḥtiyāṭ al-wājib) is that he should repeat both the intention and the talbiyah after removing the stitched clothing.
Ruling 197: If a Hajj pilgrim, after returning home, realizes that his iḥrām garments have been najis (ritually impure) during the performance of the rites, has he exited the state of iḥrām in a valid way?
Answer: If he has been unaware of the impurity (najāsah) in his iḥrām garments during the rites, he has exited the state of iḥrām, and his ṭawāf and Hajj are valid.
Ruling 198: Is it obligatory for a Hajj pilgrim to have the detailed intention (nīyyah) for all the rites of Hajj at the time of entering iḥrām? [For example,] what is the ruling for a Hajj pilgrim if he is unaware that the Hajj al-Tamattu‘ includes a separate ṭawāf and sa‘y apart from those of the ‘Umrah al-Tamattu‘, and therefore does not make the intention (nīyyah) for them at the time of iḥrām and only have the intention for Hajj in general.
Answer: It is not obligatory to have the detailed intention (nīyyah) for the Hajj rites at the time of iḥrām. A general intention for the ‘Umrah and Hajj suffices, provided that each rite is performed correctly in its proper place.
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- The Recommended Acts (Mustaḥabbāt) of Iḥrām
The Recommended Acts (Mustaḥabbāt) of Iḥrām
Ruling 199: The recommended acts (mustaḥabbāt) for Hajj pilgrims are as follows:
From the beginning of the month of Dhul-Qa‘dah, refrain from cutting the hair or beard .
Before entering iḥrām, purify the body, remove the excess hair of the body, trim the nails, and brush the teeth.
Perform ghusl (a full-body ritual washing for ṭahārah, major ritual purity), either at the mīqāt or before reaching it, for example, in al-Madīnah al-Munawwarah. The recommended caution (al-iḥtiyāṭ al-mustaḥabb) is that you should not omit this ghusl.
Enter iḥrām after saying the obligatory noon (ẓuhr) prayer or another obligatory prayer, or before iḥrām, perform two recommended (mustaḥabb) rak‘ahs (units). In addition, some narrations mention six rak‘ahs, which carry greater merit.
- The Discouraged Acts (Makrūhāt) of Iḥrām
The Discouraged Acts (Makrūhāt) of Iḥrām
The Makrūhāt (the disliked acts, but not ḥarām) of iḥrām are as follows:
Entering iḥrām in garments that are black, dirty, or striped. It is preferable for the iḥrām garments to be white.
Sleeping on yellow pillows or bedding.
Applying henna before iḥrām if its color remains at the time of entering iḥrām.
Responding with the word "labbayk" to someone who calls the muḥrim (a Hajj pilgrim in the state of iḥrām).
Bathing and rubbing the body with a rough loofah or similar items.
- The Prohibited Acts (Muḥarramāt) during Iḥrām.
- The Etiquettes and Recommended Acts (Mustaḥabbāt) upon Entering Makkah al-Mukarramah
The Etiquettes and Recommended Acts (Mustaḥabbāt) upon Entering Makkah al-Mukarramah
Ruling 336: Before entering the city of Makkah al-Mukarramah (except from the direction of Tan‘īm), the boundary of the Ḥaram begins. Entering the Ḥaram, as well as entering Makkah al-Mukarramah and al-Masjid al-Ḥarām, includes many recommended supplications (ad‘iya) and etiquettes, some of which we will mention here. Those who wish to perform other recommended acts should refer to more detailed works on this subject.
The Supplication upon Entering the Boundary of the Ḥaram
Ruling 337: It is recommended (mustaḥabb) to recite the following supplication upon entering the boundary of the Ḥaram:
"Allāhumma innaka qulta fī kitābika wa qawluka l-ḥaqqu: 'Wa adhdhin fī n-nāsi bi-l-ḥajji ya’tūka rijālan wa ՙalā kulli ḍāmirin ya'tīna min kulli fajjin ՙamīq.' Allāhumma innī arjū an akūna mimman ajāba daՙwataka, wa qad ji’tu min shuqqatin baՙīdatin wa fajjin ՙamīqin, sāmiՙan li-nidā’ika, wa mustajīban laka, muṭīՙan li-amrika, wa kullu dhālika bi-faḍlika ՙalayya wa iḥsānika ilayya, fa-laka l-ḥamdu ՙalā mā waffaqtanī lahu, abtaghī bi-dhālika z-zulfata ՙindaka, wa l-qurbata ilayka, wa l-manzilata ladayka, wa l-maghfirata li-dhunūbī, wa t-tawbata ՙalayya minhā bi-mannika. Allāhumma ṣalli ՙalā Muḥammadin wa āli Muḥammadin, wa ḥarrim badanī ՙalā n-nāri, wa āminnī min ՙadhābika wa ՙiqābika, bi-raḥmatika yā arḥama r-rāḥimīn."
O Allah! You have stated in Your Book, —and Your word is true—: ‘And proclaim the Hajj to all the people: they will come to you on foot and on lean camels, coming from distant places.’ (The Qur’an, 22:27) O Allah! It is my fervent hope that I be among those who responded to Your call. I have come from a distant land and from a remote path, hearing Your call, responding to it, and obeying Your command, and all of that is possible by Your grace upon me and Your kindness towards me. So, praise be to You for what You have enabled me to do. I seek thereby nearness to You, closeness to You, a place with You, forgiveness for my sins, and repentance from them by Your grace. O Allah! Send blessings upon Muhammad and the family of Muhammad, and by Your mercy, make my body forbidden to the Fire and protect me from Your punishment and retribution, O Most Merciful of the Merciful.
The Recommended Acts (Mustaḥabbāt) upon Entering al-Masjid al-Ḥarām
Ruling 338: The recommended acts (Mustaḥabbāt) upon entering al-Masjid al-Ḥarām are as follows:
Performing ghusl (a full-body ritual washing for ṭahārah; major ritual purity) before entering al-Masjid al-Ḥarām.
Reciting the specific supplications (ad‘iya) prescribed for entering al-Masjid al-Ḥarām.
The Istiftā’āt (Juristic Inquiries) on the Etiquettes and Recommended Acts (Mustaḥabbāt) upon Entering Makkah al-Mukarramah
Ruling 339: Is the recommended ghusl (major ritual purity) for entering al-Masjid al-Ḥarām only for the first entry and for those performing the rites of the ‘Umrah, or is it recommended (Mustaḥabb) for every entry into al-Masjid al-Ḥarām?
Answer: The recommended ghusl for entering al-Masjid al-Ḥarām is not specific to the first entry.
Ruling 340: Besides the recommended ghusl (major ritual purity) for entering al-Masjid al-Ḥarām, is there another recommended ghusl before ṭawāf? If there is such a ghusl, is one ghusl with the intention (nīyyah) of both sufficient?
Answer: There is also a recommended ghusl specifically for ṭawāf. However, one ghusl with the intention of both purposes is sufficient.
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- Second: Ṭawāf
- Third: The Prayer of Ṭawāf (Ṣalāt al-Ṭawāf)
- Fourth: Sa‘y
- Fifth: Taqṣīr
Fifth: Taqṣīr
Ruling 457: Performing taqṣīr (trimming a small quantity of hair or nail) is the fourth obligatory (wājib) act of the ‘Umrah al-Tamattu‘.
Ruling 458: After completing sa‘y—even if there is a gap afterward—it is obligatory (wājib) for a Hajj pilgrim in the state of iḥrām to perform taqṣīr. That is, he is obligated to cut a small portion of his hair, beard, or mustache, or trim a small part of his fingernails or toenails.
Ruling 459: Like the other acts of the ‘Umrah al-Tamattu‘, taqṣīr is an act of worship (‘ibādah), and it is obligatory for a Hajj pilgrim to make the intention (nīyyah) for taqṣīr, as explained in the rulings on the intention for iḥrām.
Ruling 460: Ḥalq (shaving the head) alone does not suffice to exit iḥrām in the ‘Umrah al-Tamattu‘. It is obligatory for a Hajj pilgrim to perform taqṣīr. If he deliberately shaves his head before taqṣīr, knowing the ruling, the act is sufficient, and he is obligated to offer one sheep as a kaffārah (expiation; atonement). However, in the ‘Umrah al-Mufradah, he may choose between taqṣīr and ḥalq.
Ruling 461: If a Hajj pilgrim intentionally—or due to ignorance—refrains from taqṣīr, or instead performs ḥalq or pulls out hair, and then proceeds to perform Hajj, the ‘Umrah is invalid and the Hajj is considered al-ifrād. In such a case, if the Hajj was obligatory (wājib), the obligatory caution (al-iḥtiyāṭ al-wājib) is that he should perform the ‘Umrah al-Mufradah after the Hajj and repeat both the ‘Umrah al-Tamattu‘ and the Hajj al-Tamattu‘ the following year.
Ruling 462: If a Hajj pilgrim in the state of iḥrām forgets to perform taqṣīr and enters iḥrām for Hajj, his iḥrām,‘Umrah, and Hajj are valid, and there is no kaffārah (expiation; atonement). However, the recommended precaution (al-iḥtiyāṭ al-mustaḥabb) is that he should not refrain from offering one sheep as a kaffārah (expiation; atonement).
Ruling 463: After taqṣīr and the rites of the ‘Umrah al-Tamattu‘, all prohibitions (muḥarramāt) of iḥrām—including marital relations—become permissible.
Ruling 464: In the ‘Umrah al-Tamattu‘, performing the ṭawāf al-nisā’ (the ṭawāf of women) is not obligatory (wājib). However, the recommended precaution (al-iḥtīyāṭ al-mustaḥab) is that ṭawāf al-nisā’ and its prayer should be performed with the hope of reward. In contrast, in the ‘Umrah al-Mufradah, performing the ṭawāf al-nisā’ and its prayer is obligatory (wājib).
- The Rulings on Actions between the ‘Umrah al-Tamattu‘ and the Hajj al-Tamattu‘
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- CHAPTER FIVE The Rituals of the Hajj al-Tamattu‘
- CHAPTER SIX The ‘Umrah al-Mufradah
- Miscellaneous Istiftā’āt (Juristic Inquiries)
Miscellaneous Istiftā’āt (Juristic Inquiries)
Ruling 602, Question: Recently, under an agreement between the Hajj and Pilgrimage Organization and Bank Melli Iran, applicants for the Hajj al-Tamattu‘ deposit one million tomans into a personal account at the bank under a written muḍārabah contract (a profit-sharing contract whereby one party provides the capital for another to trade with for an agreed share of the profit). The funds remain in the depositor’s account until the time of the pilgrimage, and annual profits are paid to him according to the contract. When the turn for pilgrimage arrives (usually after three years), the depositor withdraws the funds and pays the Hajj fees. Since the contract is written and there is no verbal exchange between the depositor and the bank, what is the ruling on the percentage of profit that the depositor receives from the muḍārabah contract?
Answer: The banking transaction conducted via a written muḍārabah contract in the described manner is valid, and the profit earned is permissible (ḥalāl) for the depositor. The principal amount, if derived from income Khums (one-fifth religious tax) has not been paid, is liable for Khums. The profit, if not accessible before the year of pilgrimage, is considered income for the year in which it is received. If the profit is spent on Hajj expenses within the same year, it is exempt from Khums.
Ruling 603, Question: The stone flooring of al-Masjid al-Ḥarām (the Holy Mosque) is sometimes ritually purified with qalīl (or “little amount of”) water, poured directly onto impure (najis) areas in a way that may not fully remove the impurity (najāsah). Is prostration (sujūd) on such flooring valid?
Answer: Since the impurity (najāsah) of all areas of al-Masjid al-Ḥarām (the Holy Mosque) is not usually established with certainty, and investigation is not obligatory, prostration (sujūd) on its stone flooring is valid.
Ruling 604, Question: When al-Masjid al-Ḥarām (the Holy Mosque) becomes impure (najis) due to blood, urine, or other impurities (najāsat), workers may use a purification method that, in our view, may not affect the purification (taṭhīr). What is the ruling on prayers performed on the ground of al-Masjid al-Ḥarām (the Holy Mosque)—whether moist or dry?
Answer: As long as you do not have certainty (yaqīn) regarding the impurity (najāsah) of the place of prostration (sujūd), the prayer is valid.
Ruling 605, Question: Is it valid and sufficient to perform congregational prayer in a circular formation around the Holy Ka‘bah, assuming all other conditions are met?
Answer: The prayer of those standing behind the imam, or to either side of him, is valid. However, the recommended precaution (al-iḥtīyāṭ al-mustaḥab) is that those standing at the imam’s side should observe the distance between the imam and the Holy Ka‘bah and should not be closer to the Ka‘bah than the imam. As for those standing on the opposite side of the Ka‘bah, facing the imam, their prayer is not valid.
Ruling 606, Question: Is it valid to follow a Sunni imam for a missed prayer (Ṣalāt al-Qaḍā’)?
Answer: It is not valid to follow a Sunni imam for a missed (Ṣalāt al-Qaḍā’) prayer.
Ruling 607, Question: What is the ruling on leaving al-Masjid al-Ḥarām (the Holy Mosque) or Masjid an-Nabawi (the Prophet’s Mosque) during the adhān and iqāmah (two formulas for calling to prayer), especially when Sunnis enter at that time and criticize us for leaving?
Answer: If others regard such an action as belittling the prayer at its earliest time, especially if it results in discrediting Shi‘ism, it is not permissible.
Ruling 608, Question: If a Hajj pilgrim has the intention (nīyyah) of staying in Makkah al-Mukarramah for ten days, what is the ruling on the prayers in ‘Arafāt, Mash‘ar al-Ḥarām, Minā, and the areas in between?
Answer: If the intention (nīyyah) to stay in Makkah al-Mukarramah for ten days is made before traveling to ‘Arafāt, then after completing the ten-day stay, the ruling of residence (staying) remains in effect. The journey to ‘Arafāt, Mash‘ar al-Ḥarām, Minā is not regarded as a new journey, so prayers should be performed in full (tamām).
Ruling 609, Question: Does the ruling of takhyīr (the free choice between full (tamām) and shortened (qaṣr) prayer) apply to the entire cities of Makkah al-Mukarramah and al-Madīnah al-Munawwarah, or is it limited to al-Masjid al-Ḥarām (the Holy Mosque) and Masjid an-Nabawi (the Prophet’s Mosque)? Is there a difference between old and new neighborhoods?
Answer: The ruling of takhyīr applies throughout both Holy cities, and there is no difference between old and new neighborhoods. However, the recommended precaution (al-iḥtīyāṭ al-mustaḥab) is that a Hajj pilgrim should perform shortened (qaṣr) prayers outside the two Holy Mosques unless he makes the intention for a ten-day stay.
Ruling 610, Question: Is it permissible for a traveler to perform the supererogatory prayers (nawāfil) of Ẓuhr and ‘Aṣr prayers in places where takhyīr (the free choice between full (tamām) and shortened (qaṣr) prayer) applies?
Answer: If he chooses to perform full (tamām) prayers in places of takhyīr, it is permissible for him also to perform the daily supererogatory prayers (nawāfil).
Ruling 611, Question: What is the ruling on the Hajj performed by a pilgrim who refrains from participating in the ritual of the “Disavowal of the Polytheists” (Barā’ah min al-Mushrikīn)?
Answer: His Hajj is valid. However, such a pilgrim deprives himself of the merits of participating in the ritual of the declaration of the disavowal of Allah’s enemies.
Ruling 612, Question: Is it permissible for a woman in a state of menstruation (ḥayḍ) or puerperium (nifās) to sit on the wall shared between the portico (or pillared hall) of al-Masjid al-Ḥarām (the Holy Mosque) and the Mas‘ā (the area between Marwah and Ṣafā)?
Answer: There is no objection to sitting there unless it is established that the wall is part of al-Masjid al-Ḥarām (the Holy Mosque).
Ruling 613, Question: What is the defined age of menopause (being yā’isah) for women who are Sayyidah and for those who are not?
Answer: The precise determination of the menopause age is a matter of deliberation and precaution. Women may refer to another fully qualified authority (mujtahid) for a ruling in this matter.
Ruling 614, Question: What is the ruling on a pilgrim’s Hajj if he doubts the timing of the wuqūfs (staying) and the day of ʽĪd al-Aḍḥā due to differing opinions on moon sighting? Is he obligated to perform his Hajj again?
Answer: If the pilgrim acts according to the ruling of a Sunni muftī who confirms the sighting of the crescent of Dhū al-Ḥijjah, that suffices. Thus, if he performs the wuqūfs along with the other pilgrims, his Hajj is valid.
Ruling 615, Question: Is it permissible to recite Qur’an, supplications, or perform recommended (mustaḥabb) prayers behind Maqām Ibrāhīm (Abraham’s Station) in a way that restricts space for those performing the obligatory (wājib) ṭawāf prayer?
Answer: It is preferable—and indeed the recommended precaution (al-iḥtīyāṭ al-mustaḥab)—that he should not perform such acts of worship behind Maqām Ibrāhīm (Abraham’s Station) during busy times when others are performing the obligatory (wājib) ṭawāf prayer.
Ruling 616, Question: Is prostration (sujūd) valid on a carpet in Masjid an-Nabawi (the Prophet’s Mosque), considering that using permissible items for prostration—such as paper or a straw mat—draws attention, subjects the worshipper to hostile looks, and gives opponents an excuse to mock?
Answer: In situations where taqiyyah (precautionary dissimulation) is necessary, prostration (sujūd) on a carpet or similar surface is valid, and it is not obligatory to move elsewhere for prayer. However, if a pilgrim can prostrate on straw mats, stones, or similar valid surfaces without severe difficulty (mashaqqah), the obligatory precaution (al-iḥtiyāṭ al-wājib) is that he should do so.
Ruling 617, Question: Is it permissible to prostrate on the stone flooring of al-Masjid al-Ḥarām (the Holy Mosque) and Masjid an-Nabawi (the Prophet’s Mosque)? In general, on what types of stones is prostration (sujūd) permissible? What is the ruling on prostrating on bricks and pottery?
Answer: It is permissible to prostrate on marble and stones used in construction or decoration, as well as on bricks, pottery, plaster, lime, and cement. Although prostrating on agate (‘aqīq), turquoise (fīrūzah), and pearl (durr), and similar stones, is also valid, the recommended precaution (al-iḥtīyāṭ al-mustaḥab) is that such items should not be used for prostration.
Ruling 618, Question: What is the ruling on performing wuḍū’ (minor ritual ablution) with water that has been allocated only for drinking?
Answer: If the permissibility (ibāḥah) of using the water is doubtful, then wuḍū’ performed with it is invalid.
Ruling 619, Question: If the most knowledgeable marja‘ al-taqlīd (great Muslim religious authority for following) has not issued a ruling but only an obligatory precaution (al-iḥtiyāṭ al-wājib), and a less knowledgeable marja‘ al-taqlīd has issued a clear ruling without an obligatory precaution, is it necessary for the follower of the most knowledgeable marja‘ to be aware of the obligatory precaution and intend to refer to the less knowledgeable marja‘? Or is it sufficient that he, in performing his religious duty, follows the ruling of the latter?
Answer: If, at the time of acting, the action was performed based on the ruling of the marja‘ whom he was religiously permitted to follow, and he intends to follow that marja‘ in that ruling, then his action is valid.
Ruling 620, Question: Hajj pilgrims or other travelers sometimes find the time for prayers while on an airplane. Considering that prayer on an airplane usually does not prevent stability (istiqrār) or composure (ṭuma’nīnah), if the other conditions—such as standing, facing the qiblah, bowing, and prostration—can be observed, is it permissible for them to pray on the plane even if they know or suspect they will arrive before the prayer time ends and they can pray on the ground? If they pray on the plane and arrive before the time ends, are they obligated to repeat the prayer?
Answer: If stability and facing the qiblah are possible, the prayers performed on the airplane are valid and sufficient. In fact, praying at the beginning of its time (awwal al-waqt) is even more preferable to attaining its merit.
Ruling 621, Question: A Hajj pilgrim has completed the recommended ‘Umrah al-Tamattu‘, but he is unable to perform the Hajj al-Tamattuʿ, for example, due to being assigned to serve pilgrims during Ayyām al-Tashrīq (the Days of Tashrīq) in Makkah al-Mukarramah. What is his obligation?
Answer: He may abandon the recommended ‘Umrah al-Tamattu‘. However, the recommended precaution (al-iḥtīyāṭ al-mustaḥab) is that he should perform Ṭawāf al-Nisā’.
Ruling 622, Question: If a person becomes insane after the obligation of Hajj has been established, what is the duty of his guardian with regard to the Hajj?
Answer: The guardian of a person who is insane has no obligation to perform his Hajj. If he later regains sanity, he is obligated to perform the Hajj himself. Otherwise, after his death, a proxy (nā’ib) should be appointed from their estate to perform the Hajj on his behalf.
Ruling 623, Question: In Iran, we have received funds to donate to the Prophet’s Holy Shrine or the graves in Baqī‘. Since fulfilling this request is not possible, may we give it to needy Shi‘a instead?
Answer: If the owners of the funds consent, it is permissible to distribute them to needy Shi‘a.
Ruling 624, Question: Many Hajj pilgrims are eager to perform i‘tikāf (Islamic spiritual retreat) at al-Masjid al-Ḥarām (the Holy Mosque). Since fasting is a condition for i‘tikāf, is it permissible for them to make a vow (nadhr) to fast and perform i‘tikāf while they are in Makkah al-Mukarramah?
Answer: The obligatory precaution (al-iḥtiyāṭ al-wājib) is that the vow should be made in a pilgrim’s homeland or place of residence.
Ruling 625, Question: If a Hajj pilgrim intends to perform i‘tikāf (Islamic spiritual retreat; religious seclusion) in al-Masjid al-Ḥarām (the Holy Mosque)—considering that the area of sa‘y (walking or jogging fast between the hills of Safā and Marwah) is not part of al-Masjid al-Ḥarām—is it permissible for him to enter iḥrām from Masjid al-Tan‘īm before the call to morning prayers and complete the remaining rituals while in i‘tikāf?
Answer: It is permissible for him to enter iḥrām, and there is no objection to leaving al-Masjid al-Ḥarām (the Holy Mosque) to perform sa‘y.
Ruling 626, Question: Is the recommendation (istiḥbāb) to fast three days in al-Madīnah al-Munawwarah for fulfilling one’s needs exclusive to travelers, or does it also apply to residents of al-Madīnah al-Munawwarah and those who have the intention (nīyyah) to stay there for ten days?
Answer: The recommendation (istihbāb) to fast three days in al-Madīnah al-Munawwarah for fulfilling one’s needs is not exclusive to travelers. The mention of the word travelers [in the related ruling] is due to the general exemption from fasting when they are on a journey.
- Grand Ayatollah Khamenei’s Selected Messages and Statements on the Ritual of Hajj
Grand Ayatollah Khamenei’s Selected Messages and Statements on the Ritual of Hajj
“Pray as much as you can. Supplicate as much as you can. In Masjid al-Haram and in Medina [Masjid al-Nabawi], repeat and increase those deeds that the Almighty God loves, which are sincere action, sincere view, and beseeching God.… the supplications that have been narrated. Or there are the supplications that are not specific to those places [Masjid al-Haram and Masjid al-Nabawi], such as the Kumayl Supplication. It is very good to read the Kumayl Supplication together in a group.”[1]
“For the individual Muslim, Hajj is an opportunity to enter the vast world of spirituality, to get rid of the imperfections of daily life, and to enter a sincere, spiritual atmosphere. It is an opportunity to get closer to Allah and to practice voluntary asceticism. From the very beginning of the Hajj rituals, pilgrims avoid the ordinary things that are permissible in daily life. Iḥrām is to consider as ḥarām the things that are ordinarily permissible in everyday life. Some of these things that have been declared halal prepare the ground for a lack of vigilance, and some others bring about decadence.
During the Hajj rituals, all the means of material and superficial pride are taken away from us. First, we lose our ordinary clothes. All pilgrims relinquish their ordinary clothes and social status and wear the same uniform. During iḥrām, pilgrims are not allowed to look at themselves in a mirror because this is indicative of a tendency towards narcissism. They are also not allowed to use perfume because it is a means of attracting attention. Pilgrims are not allowed to escape from the sun and rain. Also, they are not allowed to take shelter under a roof because all these acts signify a tendency towards laziness and luxury. Pilgrims are advised against pinching their nostrils when they go through a stinky place. These acts, as well as all the other acts related to iḥrām, strip us of all means of material and superficial pride. Iḥrām is to consider as ḥarām the ordinary things that bring about luxury and sensual desires and give rise to arrogance and discrimination. During iḥrām, all these acts are avoided.
Then pilgrims enter Masjid al-Haram and feel its glory with their hands, eyes, and all their being. The glory of Masjid al-Haram is not because of its material attractions. Its glory cannot even be described by ordinary human beings. Afterwards, pilgrims go around the Ka‘aba along with many other people while they are involved in dhikr and duā. Then the pilgrims go through the other rituals of hajj. The same spiritual intensity permeates the sa‘y between Ṣafā and Marwah, the wuqūf at ‘Arafāt and al-Mash‘ar al-Ḥarām, and the ritual of the days of Minā. This is [an image of] Hajj.”[2]
“Those who travel to Mecca should not sacrifice the sanctity of Mecca for mere shopping or wandering through the markets. Mecca is far above such trivial matters. They can certainly make another trip later for business and visit wherever they wish. However, during Hajj, they should reserve these ‘Appointed Days’ (Ayyam al-Maʽlūmāt) for themselves—for pilgrimage, reflection, and remembrance—and not waste them on worthless activities. Participate in congregational prayers and attend gatherings. Make sure to perform the prayers on time and in congregation, especially within the sacred precincts. Let your presence be one of sincere faith and piety, as is expected from the people of Iran.”[3]
“In Hajj, one of the most important issues is coexistence. People who do not know each other at all – people from different cultures, countries, ethnicities and languages – must live together here.”[4]
“As far as the political aspect of the hajj is concerned, the main objective pursued by this pilgrimage is to display the unified identity of the Islamic Ummah. The separation of Muslim brethren from each other paves the way for those with malevolent intentions and helps the seeds of discord grow among Muslims.
The Islamic Ummah comprises various nations and races and followers of different Islamic schools of thought. This diversity, which is accompanied by geographical dispersion in a volatile and important region of the planet Earth, may be regarded as a strong point of this great community which makes its common heritage and culture and history more efficient in a vast expanse of land and puts a multiplicity of human and natural capabilities and potentials at its disposal.”[5]“Hajj is a manoeuvre to show off one’s power in the face of the arrogant people who are the center of corruption, oppression, the destruction of the weak, and plunder. Today, the body and soul of the Islamic Ummah are covered with blood due to their oppression and their malevolence. Hajj is a manifestation of the hard and soft powers of the Islamic Ummah. This runs in the nature of Hajj. It is the soul of Hajj, and it incorporates some of the most important goals of Hajj. This definition is one that our late Imam – the great Khomeini – described as Ibrāhīmī (Abrahamic) Hajj.”[6]
“Abrahamic Hajj, which Islam has presented to Muslims as a gift, is the manifestation of pride, spirituality, unity and glory. It demonstrates to ill-wishers and enemies the greatness of the Islamic Ummah and its reliance on God’s eternal power. It highlights the distance between Muslims and the cesspool of corruption, humiliation and tyranny that international oppressors and bullies impose on human communities. The Islamic and monotheistic hajj is the manifestation of being “firm against the unbelievers, compassionate among themselves[7]”. It is the stronghold of renouncing unbelievers and promoting friendship and unity among believers.”[8]
[1]. In the meeting with Hajj officials (on May 17, 2023)
[2]. In the Meeting with Hajj administrators and officials (on November 5, 2008(.
[3]. In the meeting with Hajj officials (on April 20, 1994).
[4]. In the meeting with Hajj officials (on June 8, 2022).
[5]. Message to the Great Hajj Congress (on December 29, 2006).
[6]. Message on the Occasion of Time of Hajj (on July 28, 2020).
[7]. The Holy Qur’an, 48:29.
[8]. Message to Muslims Worldwide on the Occasion of Time of Hajj (on September 5, 2016).