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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)
- 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 Prohibited Acts (Muḥarramāt) Exclusive to Men
- 1. Wearing Stitched Clothing
1. Wearing Stitched Clothing
Ruling 204: It is not permissible for men in the state of iḥrām to wear stitched clothing, such as shirts, gowns (cloaks, robes), trousers, coats, overcoats (long coats), undergarments, and similar clothing, as well as buttoned clothing that, when the buttons are fastened, takes the form of a shirt or similar clothing.
Ruling 205: In the previous ruling, there is no difference in the ruling between stitched, woven, or similar types of clothing.
Ruling 206: There is no objection to wearing stitched items, such as belts, watch straps, or money pouches (wallets), and similar items, that are not classified as clothing.
Ruling 207: There is no objection to sitting or sleeping on stitched mats or garments that are not permissible to wear, or using them as a covering (i.e., blanket).
Ruling 208: There is no objection to draping a quilt, blanket, or similar coverings, over the shoulders, even if its edges are stitched.
Ruling 209: There is no objection if the edges of the iḥrām garments (i.e.,’izār and ridā’) are stitched.
Ruling 210: If a Hajj pilgrim intentionally wears stitched clothing, he is obligated to offer one sheep as kaffārah (expiation; atonement). If he wears multiple stitched garments, such as trousers, a shirt, a coat, and an undergarment, it is obligatory for him to offer up one sheep as kaffārah for each garment separately.
Ruling 211: If a muḥrim (a Hajj pilgrim in the state of iḥrām) has to wear stitched clothing due to cold weather, illness, or another valid excuse (‘udhr), it is permissible for him to do so. However, the obligatory caution (al-iḥtiyāṭ al-wājib) is that he should offer a sacrificial animal as kaffārah (expiation; atonement).
- 2. Wearing Footwear Covering the Entire Top of the Feet
2. Wearing Footwear Covering the Entire Top of the Feet
Ruling 212: It is not permissible for men in the state of iḥrām to wear boots or socks, and the obligatory caution (al-iḥtiyāṭ al-wājib) is that they should refrain from wearing anything that completely covers the top of the foot, such as shoes, slippers, and the like.
Ruling 213: There is no objection to wearing slippers or shoes with wide straps that do not cover the entire top of the feet.
Ruling 214: If the iḥrām garment falls over the muḥrim’s feet, or if his feet are covered with a blanket or similar coverings while sitting or sleeping, there is no objection to these coverings.
Ruling 215: If a Hajj pilgrim in the state of iḥrām is forced to wear shoes or similar footwear covering the entire top of the foot, he is permitted to do so. However, the obligatory caution (al-iḥtiyāṭ al-wājib) is that he should remove a part of the covering so that the entire top of the foot is not covered.
Ruling 216: If a Hajj pilgrim in the state of iḥrām wears shoes, socks, or similar items, it is not obligatory for him to offer any kaffārah (expiation, atonement). However, if he wears socks, the recommended caution (al-iḥtiyāṭ al-mustaḥabb) is that he should offer one sheep as kaffārah.
Ruling 217: The prohibition (i.e., ḥurmat, being ḥarām) of wearing boots and similar footwear applies specifically to men. However, the recommended precaution (al-iḥtiyāṭ al-mustaḥabb) is that women should also observe the prohibition of wearing boots.
- 3. Covering the Head
3. Covering the Head
Ruling 218: It is not permissible for a man in the state of iḥrām to cover his head with a hat, turban, towel, handkerchief, or similar items.
Ruling 219: The obligatory caution (al-iḥtiyāṭ al-wājib) is that men should refrain from placing anything on their heads that makes it be considered covered, such as henna, soap foam, or other similar substances.
Ruling 220: The ears are considered a part of the head; therefore, it is not permissible for a man in the state of iḥrām to cover them.
Ruling 221: It is not permissible for men to cover any part of their heads in a way that is customarily considered to be covering the head—such as wearing a small cap in the center of the head. However, there is no objection to placing the Qur’an or similar items on the head, or gradually drying the head, although the recommended precaution (al-iḥtiyāṭ al-mustaḥabb) is that they should avoid even these actions.
Ruling 222: If a man in the state of iḥrām deliberately covers his head, then the obligatory caution (al-iḥtiyāṭ al-wājib) is that he should offer one sheep as kaffārah (expiation, atonement). However, if he has done it due to forgetfulness, negligence, or ignorance, it is not obligatory for him to offer kaffārah.
- 4. Placing Shade over the Head
4. Placing Shade over the Head
Ruling 223: It is impermissible for a man in the state of iḥrām to place shade over his head while in motion—such as traveling from the mīqāt to Makkah al-Mukarramah, or from Makkah to ‘Arafāt and similar routes. However, there is no objection to seeking shade during a stop along the way or upon reaching the destination. Therefore, it is not permissible for him to travel on a covered bus. However, after arriving in Makkah, there is no objection to entering shaded areas such as residences, restaurants, or similar places.
Ruling 224: After arriving in Makkah al-Mukarramah and before performing the rites (manāsik) of the ‘Umrah, as well as while in the state of iḥrām at ‘Arafāt and Minā, the obligatory caution (al-iḥtiyāṭ al-wājib) is that a muḥrim (Hajj pilgrim in the state of iḥrām) should avoid being under moving shade such as a covered bus or an umbrella.
Ruling 225: The rulings 223 and 224 apply specifically to daytime. There is no objection to taking a covered bus at night, although observing precaution (iḥtiyāṭ) is preferable.
Ruling 226: On cold or rainy nights, the obligatory caution (al-iḥtiyāṭ al-wājib) is that a muḥrim (Hajj pilgrim in the state of iḥrām) should not travel in a covered vehicle or similar means.
Ruling 227: There is no objection to standing in the shade of a wall, tree, or similar places, and passing under fixed structures such as bridges or tunnels, even during the day.
Ruling 228: The kaffārah (expiation, atonement) for traveling under the shade is one sheep.
Ruling 229: If a muḥrim (a Hajj pilgrim in the state of iḥrām) is compelled to travel under the shade due to illness or another valid excuse, there is no objection to it.
Ruling 230: If a muḥrim (a Hajj pilgrim in the state of iḥrām) travels under the shade, regardless of how many times this action occurs, he is obligated to offer only one kaffārah (expiation, atonement) during a single iḥrām. The same ruling applies to both the iḥrām of the‘Umrah and the iḥrām of Hajj.
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- The Prohibited Acts (Muḥarramāt) Exclusive to Women
- The Common Prohibited Acts (Muḥarramāt) for Men and Women
- Rulings on Kaffārāt (Atonements)
Rulings on Kaffārāt (Atonements)
Ruling 308: If a Hajj pilgrim commits one of the prohibited acts (muḥarramāt) during iḥrām due to forgetfulness or negligence, no kaffārah (expiation; atonement) is obligatory, except in the case of hunting, for which there is a kaffārah, regardless of whether the act is committed forgetfully, negligently, or it is done intentionally and knowingly.
Ruling 309: The place for slaughtering the kaffārah (expiation; atonement) for hunting during ‘Umrah is Makkah al-Mukarramah, and during Hajj, it is Minā. The obligatory caution (al-iḥtiyāṭ al-wājib) is that the same ruling should also be applied to other kaffārāt (expiations; atonements). However, if the slaughter is not performed in Makkah al-Mukarramah or Minā and is instead performed after returning from Hajj in the hometown or elsewhere, then it is sufficient.
Ruling 310: It is not permissible for a Hajj pilgrim in the state of iḥrām to eat the meat of the animal that is slaughtered as a kaffārah (expiation; atonement). However, there is no objection to eating the meat of the Hajj sacrifice, or a recommended (mustaḥabb) or vowed sacrifice.
Ruling 311: The kaffārah (expiation; atonement) for the prohibited acts (muḥarramāt) during iḥrām must be given entirely to the poor.
- The Istiftā’āt (Juristic Inquiries) on the Prohibited acts (Muḥarramāt) during Iḥrām
The Istiftā’āt (Juristic Inquiries) on the Prohibited acts (Muḥarramāt) during Iḥrām
Ruling 312, Question: What is the ruling on a man wearing stitched slippers while in the state of iḥrām?
Answer: If this footwear is not considered clothing and does not cover the entire top of the foot, there is no objection to doing so.
Ruling 313, Question: Is it permissible for a man or a woman to dry their faces with a towel while in the state of iḥrām?
Answer: It is permissible for a man to do so, but if a towel covers a woman’s entire face, it is impermissible for her. In any case, there is no kaffārah (expiation; atonement) for covering the face.
Ruling 314, Question: What is the ruling on a man drying his head with a towel or similar items while in the state of iḥrām?
Answer: There is no objection to doing so unless he covers his entire head with the towel while drying.
Ruling 315, Question: What is the kaffārah (expiation; atonement) for covering the head? Does covering part of the head carry the same ruling as covering the entire head?
Answer: The recommended precaution (al-iḥtiyāṭ al-mustaḥabb) is that one sheep should be offered. Covering part of the head does not carry the same ruling as the whole unless it is customarily considered full head coverage, such as wearing a small cap that only covers the top of the head.
Ruling 316, Question: Is it permissible for a Hajj pilgrim in the state of iḥrām to submerge all or part of the head in water?
Answer: Although it is not permissible to submerge the entire head, the ruling prohibiting part of the head is not established.
Ruling 317, Question: If a Hajj pilgrim in the state of iḥrām has no sense of smell or cannot perceive smells due to a cold or nasal congestion, is it still forbidden (ḥarām) for him to apply perfume to his body and clothing or hold his nose from unpleasant smells?
Answer: It is not permissible to use perfume in all cases, even if the pilgrim cannot smell the scent. As for blocking the nose, the ruling is the same as for other Hajj pilgrims in the state of iḥrām.
Ruling 318, Question: What is the ruling on repeatedly using perfume or pleasant fragrances at one time or multiple times without offering a kaffārah (expiation; atonement) in between?
Answer: The repeated use at one time, to the extent that it is customarily considered a single instance of use, does not multiply the kaffārah. Otherwise, it is obligatory to repeat the kaffārah for each instance of use, and not offering an intervening kaffārah does not change the ruling of the obligation.
Ruling 319, Question: Is it absolutely forbidden (ḥarām) to boast while a Hajj pilgrim is in the state of iḥrām? Or is boasting forbidden only if it involves insulting others?
Answer: It is forbidden (ḥarām) to boast while a Hajj pilgrim is in the state of iḥrām, even if it does not involve insulting or cursing others.
Ruling 320, Question: What is the ruling on tying a cloth, like a handkerchief, around the head due to a headache?
Answer: There is no objection [to tying a cloth, like a handkerchief, around the head due to a headache].
Ruling 321, Question: Is it permissible for someone who is not in the state of iḥrām to place something over the head of a man in the state of iḥrām, for example, to cover his head with a blanket while he is sleeping? What is the ruling if the person doing the covering is also in the state of iḥrām?
Answer: It is forbidden (ḥarām) for a Hajj pilgrim in the state of iḥrām to cover his own head, whether he does so himself or orders someone else to do so. However, covering another person’s head—even if both are in the state of iḥrām—is not among the prohibited acts (muḥarramāt) of iḥrām.
Ruling 322, Question: What is the ruling if a man in the state of iḥrām tells a Hajj pilgrim not in the state of iḥrām to cover his head with a blanket when he falls asleep? If the person acts on this request, is it obligatory for the pilgrim to offer a kaffārah (expiation; atonement)? If it is obligatory, who is obligated to offer it?
Answer: It is not permissible for a Hajj pilgrim to ask someone to cover his head with a blanket when he falls asleep, although if the person acts on his request, there is no kaffārah.
Ruling 323, Question: Is it permissible for Hajj pilgrims in the state of iḥrām to protect themselves from rain with something like an umbrella or a covered vehicle while traveling at night?
Answer: The obligatory caution (al-iḥtiyāṭ al-wājib) is that they should avoid protecting themselves from rain with something like an umbrella or a covered vehicle while traveling at night—unless doing so causes excessive hardship (ḥaraj) or they are forced to seek shade due to illness or another unavoidable valid excuse (‘udhr), even though the obligatory caution (al-iḥtiyāṭ al-wājib) is that they should offer the kaffārah for seeking shade.
Ruling 324, Question: If sometimes rain is so gentle and brief that it lasts only a few minutes, is this one of those cases where protecting oneself from rain is not permissible?
Answer: If the rain is not heavy enough to flow across hard ground, there is no objection to protecting oneself from it. However, if it is customarily considered “rain,” The recommended precaution (al-iḥtiyāṭ al-mustaḥabb) is not to protect oneself from it.
Ruling 325, Question: If a Hajj pilgrim in the state of iḥrām repeatedly covers his head, is it obligatory for him to offer the kaffārah (expiation; atonement) each time?
Answer: The obligatory caution (al-iḥtiyāṭ al-wājib) is that he should offer the kaffārah for each instance.
Ruling 326, Question: If a man in the state of iḥrām engages in foreplay with his wife and the ejaculation of semen occurs, what is his kaffārah (expiation; atonement)?
Answer: There is a kaffārah of one camel. If he cannot afford to offer one camel, one sheep suffices.
Ruling 327, Question: Is there a difference in the obligation of the kaffārah (expiation; atonement) for kissing with lust or without lust? And is the ejaculation of semen a condition for the kaffārah?
Answer: If a man kisses his wife with lust—even if ejaculation of semen does not occur—there is a kaffārah of one camel. If the kiss is without lust, there is a kaffārah of one sheep. It seems that kissing someone other than one’s wife, such as one’s mother or child, is not forbidden (ḥarām) and there is no kaffārah.
Ruling 328, Question: What is the ruling if a Hajj pilgrim engages in sexual intercourse after performing the two wuqūfs at ‘Arafāt and al-Mash‘ar al-Ḥarām, but before ṭawāf al-nisā’?
Answer: After ṭawāf al-nisā’, there is no objection to engaging in sexual intercourse. However, if he engages in sexual intercourse after the ritual of wuqūf (staying) at al-Mash‘ar al-Ḥarām but before performing ṭawāf al-nisā’, the Hajj is valid, but it is obligatory for him to offer its kaffārah.
Ruling 329, Question: It is customary for women in the Persian Gulf region to cover their faces with a cloth called a bushiyyah:
What is the ruling if a woman covers her face with bushiyya while in the state of iḥrām?
Does the ruling change if the bushiyyah is sewn onto the chādor and considered part of it?
If it is permissible for a woman to cover her face with a chādor or bushiyyah, is she obligated to keep it away from her face and prevent it from touching her face?
If the chādor has an extra piece of cloth attached (but not sewn), is it permissible for her to hang this extra part in front of her face?
Answer: It is not permissible for a woman in the state of iḥrām to cover her face with a chādor or bushiyyah, whether it is attached or separate, and regardless of whether it is made of the same material as the chādor or another material. However, it is permissible for her to hang a chādor, bushiyyah, scarf, or any other head covering from her head so that it covers the forehead down to the upper part of the nose. The obligatory caution (al-iḥtiyāṭ al-wājib) is that she should ensure it does not touch her face. If no non-maḥram men are present, the obligatory caution (al-iḥtiyāṭ al-wājib) is that she should avoid even this form of coverage.
Ruling 330, Question: [I know that] the ears are part of the head, and it is forbidden (ḥarām) to cover them in the state of iḥrām. Is using a landline or mobile phone in the usual way considered covering the ears? What is the ruling on small earpieces, such as headsets, used with mobile phones?
Answer: There is no objection to using a landline phone, a mobile phone, or small earpieces while in the state of iḥrām.
Ruling 331, Question: What is the ruling for a Hajj pilgrim in the state of iḥrām who, on the advice of a doctor, must cover his head or ears in cold weather or similar condition? Is it obligatory for him to offer any kaffārah (expiation; atonement)?
Answer: Necessity removes the obligatory ruling (i.e., the prohibition) of covering the head. However, when the obligatory caution (al-iḥtiyāṭ al-wājib) is that there should be a kaffārah (expiation; atonement) for covering the head, the obligation of the kaffārah is not lifted by necessity.
Ruling 332, Question: What is the defined extent of the term “night” in the ruling on seeking shade over the head? Is it from sunset to the break of dawn (fajr) or until sunrise?
Answer: In the ruling on seeking shade over the head, “night” extends until sunrise.
Ruling 333, Question: If a Hajj pilgrim in the state of iḥrām is traveling in a covered vehicle and it starts to rain while he is in a middle or fast lane and he cannot stop immediately due to danger, and moving to the side lane would take a few minutes, is there any objection to being under shade during this brief period?
Answer: If he moves to the side lane and stops as soon as reasonably possible, there is no objection to being in the shade during this short period because it is involuntary.
Ruling 334, Question: What is the ruling for men and women in the state of iḥrām regarding the use of anti-pollution masks that cover the nose and mouth, with the strap placed behind the head, covering a small part of the head?
Answer: It is permissible for a woman to wear anti-pollution masks that cover only her nose and mouth as is customary. It is also permissible for a man to place the strap on his head.
Ruling 335, Question: What is the ruling on men wearing “Easy Life” (adult diaper) in the state of iḥrām?
Answer: It is considered equivalent to wearing clothing and therefore is subject to the same rulings that apply to wearing clothes in the state of iḥrām.
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- 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).