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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
- Second: Ṭawāf
- The Conditions of Ṭawāf
- First Condition: Intention (Nīyyah) to Perform Ṭawāf
First Condition: Intention (Nīyyah) to Perform Ṭawāf
Ruling 345: Ṭawāf is an act of worship that must be performed only to obey Allah, the Almighty, and with the intention (nīyyah) of fulfilling a religious duty. It must be free from showing off (riya’). Therefore, if even some of the rounds are performed without this intention, the ṭawāf is not considered sufficient.
Ruling 346: The intention (nīyyah) of the ṭawāf must specify whether it is for the ‘Umrah al-Mufradah or the ‘Umrah al-Tamattu‘, whether it is for the Ḥajjat ul-Islām (the obligatory Hajj), or a vowed or recommended Hajj. If someone performs it on behalf of another, the intention of his proxy (niyābah) must also be included.
Ruling 347: It is not obligatory for a Hajj pilgrim to verbalize the intention (nīyyah) or pass it through the mind. It is sufficient for him to intend to perform ṭawāf to obey Allah, the Almighty, and fulfill his religious duty.
Ruling 348: It is right that a Hajj pilgrim should maintain humility and presence of heart during ṭawāf, remain engaged in remembrance (dhikr) of Allah, and recite the transmitted supplications (ad‘iya).
- Second Condition: Purity from Major and Minor Ritual Impurity (Ṭahārah from Ḥadath Akbar and Ḥadath Aṣghar)
- Third Condition: Ritual Purity (Ṭahārah) of the Body and Clothing from Najāsah (Ritual Impurity)
Third Condition: Ritual Purity (Ṭahārah) of the Body and Clothing from Najāsah (Ritual Impurity)
Ruling 357: During ṭawāf, the body and clothing must be free from blood, and the obligatory caution (al-iḥtiyāṭ al-wājib) is that they should also be free from all other impurities (najāsat). However, the purity (ṭahārah) of items such as socks, handkerchiefs, rings, and similar items is not a condition for ṭawāf.
Ruling 358: Blood smaller than the size of a dirham (a small coin with approximately 3.5 cm in diameter), and the blood from wounds or injuries, which does not invalidate prayers, is permissible during ṭawāf.
Ruling 358: If the body or clothing is impure (najis) due to blood—or, as a matter of obligatory caution (al-iḥtiyāṭ al-wājib), due to other impurities (najāsat)— the Hajj pilgrim is obligated to delay the ṭawāf to perform purification (taṭhīr), provided time of the ṭawāf is not constrained.
Ruling 360: If a Hajj pilgrim doubts whether his body or clothing is ritually pure, it is considered pure. However, if he knows that his body or clothing has been ritually najis (impure) and now doubts whether it has been purified, then he is obligated to perform ritual purification (taṭhīr) before doing ṭawāf.
Ruling 361: If a Hajj pilgrim, after completing the ṭawāf, realizes that his body or clothing has been ritually najis (impure), the ṭawāf is considered valid.
Ruling 362: If the body or clothing of a Hajj pilgrim becomes ritually najis (impure) in the course of the ṭawāf—such as impurity (najāsah) from an injury in a crowd—and if it is not possible to purify it without interrupting his ṭawāf, it is obligatory for him to interrupt it, purify his body or clothing, and immediately return. If muwālāt (maintaining customary continuity) has not been broken, he is obligated to resume the ṭawāf from the point of interruption. In this case, the ṭawāf is valid.
Ruling 363: If, during ṭawāf, a Hajj pilgrim notices impurity (najāsah) on his body or clothing and doubts whether it has been there before ṭawāf or occurred during ṭawāf, the ruling is the same as the previous ruling, 361.
Ruling 364: If, during ṭawāf, a Hajj pilgrim realizes that his body or clothing is ritually impure (najis) and he is certain the impurity (najāsah) was present before starting ṭawāf, the ruling remains the same as in the previous ruling, 362.
Ruling 365: If a Hajj pilgrim forgets about an impurity (najāsah) on his body or clothing and notices it during ṭawāf, the same rules as in the three previous rulings (361–363) apply.
Ruling 366: If a Hajj pilgrim forgets about the impurity (najāsah) on his body or clothing and notices it after completing ṭawāf, the ṭawāf remains valid. However, if he has performed the ṭawāf prayer while his body or clothing has been impure (najis), he is obligated to repeat it after purification (taṭhīr). The recommended precaution (al-iḥtīyāṭ al-mustaḥab) is that he should also repeat both the ṭawāf and its prayer after purification.
- Fourth Condition: Circumcision (Khitān) of Men
Fourth Condition: Circumcision (Khitān) of Men
Ruling 367: Circumcision (khatna or khitān) is a condition for the validity of ṭawāf performed by a male. Therefore, the ṭawāf of an uncircumcised male—whether adult or minor—is invalid. This condition does not apply to women.
- Fifth Condition: Covering the Private Parts (‘Awra)
Fifth Condition: Covering the Private Parts (‘Awra)
Ruling 368: The obligatory caution (al-iḥtiyāṭ al-wājib) is that covering the private parts (‘awra) during ṭawāf is a condition for its validity.
Ruling 369: If a woman does not cover parts of her body or hair, which she is obligated to conceal during ṭawāf, the ṭawāf remains valid, even though she has committed a sin.
- Sixth Condition: Non-Usurped Clothing for Ṭawāf
Sixth Condition: Non-Usurped Clothing for Ṭawāf
Ruling 370: Clothing worn during ṭawāf must be permissible (mubāḥ). As a matter of obligatory caution (al-iḥtiyāṭ al-wājib), performing ṭawāf in usurped clothing is invalid.
- Muwālāt (Maintenance of Continuity) between the Rounds of Ṭawāf
Muwālāt (Maintenance of Continuity) between the Rounds of Ṭawāf
Ruling 371: The obligatory caution (al-iḥtiyāṭ al-wājib) is that there should be customary muwālāt (maintaining continuity) between the rounds of ṭawāf. This means the intervals between the rounds of ṭawāf must not be so long as to take it out of the form of a single ṭawāf. However, interrupting ṭawāf after finishing half (i.e., three and a half rounds) with the intention (nīyyah) of performing a prayer or similar acts is permissible.
Ruling 372: If the obligatory ṭawāf is interrupted after completing half of it for the performance of an obligatory prayer, resuming ṭawāf after the prayer is sufficient and valid. If the interruption occurs before completing half, and a long interval ensues, then the obligatory caution (al-iḥtiyāṭ al-wājib) is that ṭawāf should be performed again from the beginning. However, if the interval is not long, observing the obligatory caution, although commendable, is not obligatory. This ruling applies whether the prayer is performed in congregation or individually, and whether its time is constrained or not.
Ruling 373: Interrupting obligatory ṭawāf is permissible. However, the recommended precaution (al-iḥtiyāṭ al-mustaḥabb) is that obligatory ṭawāf should not be interrupted to the extent that customary muwālāt (maintaining continuity) is disrupted.
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- The Obligations of Ṭawāf
The Obligations of Ṭawāf
Ruling 374: The obligations of ṭawāf are as follows:
Beginning ṭawāf at the Ḥajar al-Aswad (Black Stone)
Ending each round (shawt) at the Ḥajar al-Aswad
Keeping the Ka‘bah on the left side throughout
Performing ṭawāf from outside the Ḥijr Ismā‘īl
Remaining outside the structure of the Holy Ka‘bah and its Shādhirwān (base)
Completing seven full rounds
Ruling 375: It is obligatory to start ṭawāf from the Ḥajar al-Aswad (Black Stone). This means that the start of ṭawāf must begin from in front of the Ḥajar (the Stone), not necessarily that the entire body must pass in front of every part of the Ḥajar al-Aswad. Rather, as long as it is customarily considered to be starting from the Ḥajar, it suffices. Therefore, it is permissible for a Hajj pilgrim to begin from any point in front of the Ḥajar, but he is obligated to end the ṭawāf at the same starting point. To ensure this, he should intend to complete the ṭawāf at the same starting point.
Ruling 376: It is not obligatory for a Hajj pilgrim to stop at the Ḥajar al-Aswad at the end of each round before starting the next. Rather, it is sufficient to complete seven uninterrupted rounds and end the seventh round at the same starting point of the ṭawāf. However, he may go slightly further with the intention (nīyyah) of precaution (iḥtiyāṭ) to ensure that he has finished the ṭawāf at the same starting point.
Ruling 377: Like all Muslims, a Hajj pilgrim in the state of iḥrām is obligated to begin the ṭawāf from the Ḥajar al-Aswad without obsessive precision. It is not obligatory for him to stop directly in front of the Ḥajar before beginning the ṭawāf.
Ruling 378: It is obligatory for the Hajj pilgrim to keep the Ka‘bah on his left side while performing ṭawāf.
Ruling 379: The criterion for keeping the Ka‘bah on the left is based on customary understanding, not on exact measurements. Therefore, if a Hajj pilgrim slightly deviates while passing the Ḥijr Ismā‘īl or the four corners of the Ka‘bah, the ṭawāf is valid. It is not obligatory for him to tilt his shoulders to make sure that the Ka‘bah is exactly on his left side.
Ruling 380: If a Hajj pilgrim performs any part of the ṭawāf in a direction contrary to the customary one—such as turning toward the Ka‘bah during the ṭawāf to kiss it, or if his face or back unintentionally turns toward the Ka‘bah due to crowd pressure, or if the Ka‘bah is on his right side and he continues the ṭawāf—in these cases, his ṭawāf is not valid. Therefore, he is obligated to repeat the parts he has already performed in a direction contrary to the customary direction.
Ruling 381: It is obligatory to perform the ṭawāf from outside the Ḥijr Ismā‘īl.
Ruling 382: If a Hajj pilgrim performs the ṭawāf from inside the Ḥijr Ismāʿīl or passes over its wall, his ṭawāf is invalid, and he is obligated to perform it again. If he passes inside the Ḥijr in only one of the rounds of his ṭawāf, only that round becomes invalid and must be performed again.
Ruling 383: If a Hajj pilgrim intentionally performs the ṭawāf from inside the Ḥijr Ismāʿīl, the ruling is the same as if he had not performed his ṭawāf intentionally. If he performs the ṭawāf from inside the Ḥijr Ismāʿīl unintentionally, it is treated as if a Hajj pilgrim did not perform his ṭawāf unintentionally, and the relevant rulings will be offered.[1]
Ruling 384: Ṭawāf must be performed outside the structure of the Holy Kaʿbah and the bases of its walls, which are called the shādhirwān.
Ruling 385: There is no objection to placing your hand on the wall of the Ḥijr Ismāʿīl or the Kaʿbah during ṭawāf.
Ruling 386: It is not a condition of validity that ṭawāf be performed within the area between the Kaʿbah and Maqām Ibrāhīm (Abraham’s Station). Ṭawāf may be performed outside this area and in other parts of al-Masjid al-Ḥarām, especially when crowding prevents access to that area. However, it is preferable to perform ṭawāf within the area between the Kaʿbah and Maqām Ibrāhīm when there is no crowding.
Ruling 387: It is permissible to perform ṭawāf on levels above the courtyard of al-Masjid al-Ḥarām, [i.e., new constructions] up to the parallel areas (muhadhat) of the walls of the Holy Kaʿbah, in a way that it is customarily considered the ṭawāf around the Kaʿbah. However, this kind of ṭawāf is against recommendation (istiḥbāb) precaution (iḥtiyāṭ).
Ruling 388: If a Hajj pilgrim is unable to perform the ṭawāf on the ground level (the courtyard) of al-Masjid al-Ḥarām or on the ground level due to physical incapacity and is compelled to do the ṭawāf on an upper level (on the upper floor) in front of the Kaʿbah, the obligatory caution (al-iḥtiyāṭ al-wājib) is that he should perform the ṭawāf himself on the upper level and also appoint a proxy (nā’ib) to do the ṭawāf on the ground level. As for his ṭawāf prayer, if he is able to perform it himself in the courtyard, he must do so; otherwise, he, on the upper floor, and his proxy, on the courtyard, are obligated to perform the ṭawāf prayer.
Ruling 389: It is obligatory for a Hajj pilgrim to perform seven full rounds of ṭawāf.
- The Rulings on Abandoning Ṭawāf and Doubts in Its Performance
The Rulings on Abandoning Ṭawāf and Doubts in Its Performance
Ruling 390: Ṭawāf is one of the pillars of the ՙUmrah. If it is intentionally abandoned until the opportunity is lost, the ՙUmrah becomes invalid, regardless of whether a Hajj pilgrim knows the ruling or not.
Ruling 391: When a Hajj pilgrim in the state of iḥrām enters Makkah al-Mukarramah, it is not obligatory to perform the rituals of the ‛Umrah immediately. In other words, it is permissible for him to delay them until the time for the optional staying (wuqūf al-ikhtiyārī) at ՙArafāt—i.e., from noon on the 9th of Dhul-Ḥijjah—does not become constrained, providing that, after he completes the rituals of the ‛Umrah al-Tamattu‛ and enters iḥrām for Hajj in time, he can be present for the wuqūf (staying) at ‘Arafāt.
Ruling 392: If the ‛Umrah becomes invalid—such as in the case mentioned above or other cases to be discussed—the obligatory caution (al-iḥtiyāṭ al-wājib) is that the Hajj pilgrim should change his Hajj from the Hajj al-Tamattu‘ to the Hajj al-Ifrād (Hajj only), and then perform the ‘Umrah al-Mufradah. If the‘Umrah al-Tamattu‘ and the Hajj al-Tamattu‘ have been obligatory upon him, he is obligated to perform them again the following year.
Ruling 393: If a Hajj pilgrim forgets the ṭawāf and remembers it after performing sa‘y, and if time permits, he is obligated to perform the forgotten ṭawāf and its prayer first, and then he must repeat sa‘y.
Ruling 394: If a Hajj pilgrim in the state of iḥrām forgets ṭawāf and remembers only after the time has passed, he is obligated to perform the qaḍā’ (make-up) of ṭawāf and its prayer at the earliest opportunity. However, if he remembers after returning to his hometown, and it does not cause hardship (mashaqqa), he is obligated to return and perform the make-up ṭawāf. Otherwise, he must appoint a proxy (nā’ib). In any case, repeating sa‘y is not obligatory.
Ruling 395: A Hajj pilgrim who is unable to perform ṭawāf during the prescribed time due to illness, fracture, or other health reasons—even with the assistance of others—must be carried for ṭawāf if possible; otherwise, he is obligated to appoint a proxy (nā’ib) to perform the ṭawāf on his behalf.
Ruling 396: If a Hajj pilgrim doubts the number of rounds after completing ṭawāf and leaving the ṭawāf place, he must disregard the doubt. However, if the doubt arises in the course of ṭawāf—such as not knowing whether he is on the seventh round or an earlier one—the ṭawāf is invalid, and he must perform it again.
Ruling 397: A Hajj pilgrim who excessively doubts (kathīr al-shakk) must disregard doubts regarding the number of rounds. The recommended precaution (al-iḥtiyāṭ al-mustaḥabb) is that he should seek assistance from someone to help keep count.
Ruling 398: Ẓann (probable presumption) regarding the number of rounds during ṭawāf is not valid and is treated the same as a doubt (shakk).
- The Istiftā’āt (Juristic Inquiries) on Ṭawāf
The Istiftā’āt (Juristic Inquiries) on Ṭawāf
Ruling 399, Question: What is the criterion for being considered an excessive doubter (kathīr al-shakk) during ṭawāf?
Answer: Being a kathīr al-shakk (an excessive doubter) is determined by customary criteria.
Ruling 400, Question: If a Hajj pilgrim takes a short rest after a few rounds of ṭawāf and, when he returns to complete it, he doubts whether he has been in the fifth or sixth round, what is his duty?
Answer: Doubt between the fifth and sixth round invalidates the ṭawāf in all cases.
Ruling 401, Question: A Hajj pilgrim performs the ʿUmrah al-Mufradah on behalf of his father, and then the next day he enters iḥrām on behalf of his mother. In between, he realizes that the ṭawāf and prayer for the first ʿUmrah have been performed without wuḍūʾ. What is his duty?
Answer: The second iḥrām is valid. However, the ṭawāf and prayer of the first ʿUmrah must be performed again.
Ruling 402, Question: Is it obligatory for a Hajj pilgrim to perform the ṭawāf prayer as close as possible to the Maqām Ibrāhīm (Abraham’s Station), even if it causes pressure or hardship for those doing ṭawāf?
Answer: In this scenario, proximity to Maqām Ibrāhīm is not obligatory.
Ruling 403, Question: Is it permissible for a woman to take pills or similar medications to delay her menstruation (ḥayḍ) so that she can perform ṭawāf and its prayer on time?
Answer: It is permissible for her to take pills or similar medications if it does not cause significant harm.
Ruling 404, Question: What is the ruling for a Hajj pilgrim who adds an extra round to his ṭawāf as a precaution? Does it matter whether this intention (nīyyah) is made before starting or during ṭawāf?
Answer: There is no objection to adding an extra round to his ṭawāf if there is no doubt about the number of rounds and the person has made the intention (nīyyah) from the beginning to perform seven rounds.
Ruling 405, Question: After performing several rounds of ṭawāf, I thought one of the rounds was invalid, so I abandoned that ṭawāf and started a new one. Is the ṭawāf valid?
Answer: Abandoning one round of ṭawāf is a matter of objection, but it does not invalidate the entire ṭawāf. However, ṭawāf remains valid, and there is no objection if you abandon all previous rounds and restart the ṭawāf from the beginning.
Ruling 406, Question: After performing one round of ṭawāf, because I thought it was invalid, I restarted the ṭawāf. Is my ṭawāf valid?
Answer: Your ṭawāf is valid.
Ruling 407, Question: If a Hajj pilgrim believes that his first ṭawāf or sa‘y is invalid—such as thinking the ṭawāf or sa‘y is invalid because he has performed congregational prayer or rested between rounds—he repeats the ṭawāf or sa‘y. Is his act considered valid?
Answer: If, based on this belief, he abandons his first ṭawāf or sa‘y and performs a new one, the new act is valid.
Ruling 408, Question: After abandoning ṭawāf, is it obligatory for a Hajj pilgrim to wait a certain period or perform an invalidating act before starting a new ṭawāf?
Answer: The intention (nīyyah) to abandon the ṭawāf is sufficient. It is not obligatory to wait a certain period or perform an invalidating act.
Ruling 409, Question: What is the ruling if a Hajj pilgrim takes a few steps unintentionally during ṭawāf?
Answer: If he takes his steps on his own free will, even if he sometimes moves forward or to one side due to the pressure of the crowd, his ṭawāf is valid. However, if someone else drives him in a way that takes away his will, the ṭawāf is not valid.
Ruling 410, Question: If a Hajj pilgrim performs sa‘y in a wheelchair pushed by someone else, and if the pilgrim is able to push the wheelchair by himself, what is the ruling?
Answer: The sa‘y is not valid if a Hajj pilgrim performs it while being pushed in a wheelchair by someone else, despite being able to manoeuvre the wheelchair.
Ruling 411, Question: If restrictions are placed on ṭawāf, is ṭawāf still valid if performed from a great distance from the Ka‘ba or with an obstacle blocking the view of the Ka‘ba?
Answers: There is no objection if, despite the distance or obstruction, it is customarily considered ṭawāf of the Ka‘ba.
Ruling 412, Question: In the course of ṭawāf, after completing half of it, my wuḍūʾ was invalidated, and I exited al-Masjid al-Ḥarām to renew it. The entire process of leaving and returning took approximately 20–25 minutes.
Has the muwālāt (maintaining continuity) been broken, and am I obligated to start ṭawāf from the beginning?
Does muwālāt differ for elderly or infirm individuals who naturally take longer to renew ritual purity (ṭahārah) than younger, able-bodied persons?
Is there a difference when al-Masjid al-Ḥarām is crowded and causes delays compared to when it is less crowded?
If I doubt whether muwālāt has been disrupted, what is the ruling?
Answer: Muwālāt (maintaining continuity) is an objective and customary concept and does not depend on individual circumstances or time variations. Therefore, there is no difference between the elderly and the young, nor between crowded and uncrowded conditions. If a Hajj pilgrim doubts whether muwālāt has been broken, it is presumed that it has not been broken.
Ruling 413, Question: Considering that when a Hajj pilgrim is able to perform ṭawāf on his own, it is not valid for others to perform ṭawāf on his behalf, what is the ruling if he is unable to complete all seven rounds by himself, but he is able to perform part of it? Is it permissible to have others assist and perform all seven rounds for him?
Answer: He must perform by himself the amount of ṭawāf that he is able to do, and it is permissible to have others assist and perform the remaining rounds for him.
- The Etiquettes and Recommended Acts (Mustaḥabbāt) upon Ṭawāf
The Etiquettes and Recommended Acts (Mustaḥabbāt) upon Ṭawāf
Ruling 414: It is recommended during ṭawāf to constantly maintain humility (khushūʿ) and presence of heart, to be engaged in the remembrance of Allah (dhikr), and to recite the prescribed supplications (adʿiya).
During ṭawāf, one should say: “Allāhumma innī asʾaluka bi-smika al-ladhī yumshā bihī ʿalā ṭalal al-māʾ kamā yumshā bihī ʿalā judad al-arḍ, wa-asʾaluka bi-smika al-ladhī yahtazzu lahū ʿarshuk, wa-asʾaluka bi-smika al-ladhī tahtazzu lahū aqdām malāʾikatik, wa-asʾaluka bi-smika al-ladhī daʿāka bihī Mūsā min jānib al-Ṭūr fa-stajabta lahū wa-alqayta ʿalayhi maḥabbatan minka, wa-asʾaluka bi-smika al-ladhī ghafarta bihī li-Muḥammad (ṣalla-llāh ʿalayhi wa-ālih) mā taqaddama min dhanbihī wa-mā taʾakhkhara wa-atmamta ʿalayhi niʿmatak, ʿan tafʿala bī kadhā wa-kadhā.”
(O Allah, I ask You by Your name by which one can walk upon the waves of water just as one walks upon the solid earth; and I ask You by Your name for which Your Throne shakes; and I ask You by Your name for which the feet of Your angels tremble; and I ask You by Your name by which Moses supplicated to You from the side of Mount Sinai, and You answered him and cast upon him affection from Yourself; and I ask You by Your name by which You forgave Muhammad [peace be upon him and his progeny] his past and future sins and completed Your blessing upon him, that You do for me such and such).
Note: Instead of “such and such” (kadhā wa-kadhā), one should ask for their specific needs.
During ṭawāf, one should say: “Allāhumma innī ilayka faqīrun wa-innī khāʾifun mustajīr, fa-lā tughayyir jismī wa-lā tubaddil ismī.”
(O Allah, I am in need of You, and I am fearful and seeking refuge [in You], so do not change my body nor alter my name).
One should send blessings upon Muhammad and the progeny of Muhammad (ṣalawāt), especially upon reaching the door of the Kaʿba.
Upon reaching Ḥijr Ismāʿīl, one should raise their head and say: “Allāhumma adkhilnī al-janna wa-ajirnī min al-nār bi-raḥmatik, wa-ʿāfinī min al-suqm, wa-awsiʿ ʿalayya min al-rizq al-ḥalāl, wa-draʾ ʿannī sharra fasaqat al-jinn wal-ins, wa-sharra fasaqat al-ʿarabi wal-ʿajam.”
(O Allah, admit me into Paradise, protect me from the Fire by Your mercy, heal me from illness, expand for me lawful sustenance, and repel from me the evil of the wicked among the jinn and mankind, and the evil of the wicked among Arabs and non-Arabs).
Upon passing Ḥijr Ismāʿīl and reaching the back of the Kaʿba, one should say: “Yā Dha l-manni wa-ṭawl, yā Dhal-jūdi wal-karam, inna ʿamalī ḍaʿīfun fa-ḍāʿifhu lī wa-taqabbalhu minnī, innaka antas-Samīʿ ul-ʿAlīm.”
(O Master of grace and bounty, O Master of generosity and nobility, indeed my deed is weak, so multiply it for me and accept it from me; indeed, You are the All-Hearing, the All-Knowing).
Upon reaching Rukn al-Yamānī (the Yemeni Corner), one should raise their hands in supplication and say: “Yā Allāh, yā Waliyy al-ʿāfiya wa-Khāliq al-ʿāfiya wa-Rāziq al-ʿāfiya wal-munʿim bil-ʿāfiya wal-mannān bil-ʿāfiya wal-mutafaḍḍil bil-ʿāfiya ʿalayya wa-ʿalā jamīʿ khalqika, yā Raḥmān ad-dunyā wal-ākhira wa-Raḥīmahumā, ṣalli ʿalā Muḥammad wa-āli Muḥammad wa-rzuqnā al-ʿāfiya wa-tamām al-ʿāfiya wa-shukr al-ʿāfiya fid-dunyā wal-ākhira, yā Arḥam ar-rāḥimīn.”
(O Allah, O Guardian of well-being, Creator of well-being, Provider of well-being, Bestower of well-being, Gracious with well-being, and Conferer of well-being upon me and upon all Your creation; O Compassionate of this world and the Hereafter, and the Merciful of them both; send blessings upon Muhammad and the progeny of Muhammad, and grant us well-being, complete well-being, and gratitude for well-being in this world and the Hereafter, O Most Merciful of the merciful).
Between Rukn al-Yamānī and al-Ḥajar al-Aswad (the Black Stone), one should say: “Rabbanā ātinā fid-dunyā ḥasanatan wa-fil-ākhirati ḥasanatan wa-qinā ʿadhāb an-nār.”
(Our Lord, give us good in this world and good in the Hereafter, and protect us from the punishment of the Fire).
If it does not cause inconvenience to others, in performing ṭawāf, one should touch or kiss (istilām) the corners of the Kaʿba and al-Ḥajar al-Aswad in every circumambulation (shauṭ). At the time of the istilām of the Stone, one should say: “Amānatī addaytuhā wa-mīthāqī taʿāhadtuhu li-tashhada lī bil-muwāfāt.”
(I have delivered my trust and fulfilled my covenant, so that you may testify to my fulfillment).
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- 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).