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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‘
- CHAPTER FIVE The Rituals of the Hajj al-Tamattu‘
- First: Iḥrām
First: Iḥrām
Ruling 473: The first obligatory (wājib) act of Hajj is iḥrām. Its procedure, conditions, prohibitions (muḥarramāt), rulings, and kaffārāt (expiations) are the same as those for the ‘Umrah—except that the intention (nīyyah) must be for the Hajj al-Tamattu‘. However, the iḥrām for Hajj has specific features that will be explained in later rulings.
Ruling 474: The miqāt (fixed place for entering iḥrām) for the Hajj al-Tamattu‘ is Makkah al-Mukarramah, and it is preferable to enter iḥrām at al-Masjid al-Ḥarām. Entering iḥrām anywhere within Makkah al-Mukarramah is valid, including the newly developed areas; however, the recommended precaution (al-iḥtīyāṭ al-mustaḥab) is that he should enter iḥrām in the older parts. If it is uncertain whether the location is within the city, entering iḥrām there is invalid.
Ruling 475: The iḥrām for the Hajj al-Tamattu‘ must be entered at a time when the optional stay (wuqūf al-ikhtiyārī) at ‘Arafāt is still possible. The best time is from the beginning of zawāl (when the sun passes the meridian) on the 8th of Dhul-Ḥijjah (the Day al-Tarwiyah). Entering iḥrām earlier is also permissible, especially for the elderly and ill who fear overcrowding or those who need to leave Makkah al-Mukarramah due to necessity.
Ruling 476: If a Hajj pilgrim, due to forgetfulness or ignorance of the ruling, fails to enter iḥrām and proceeds to Minā or ‘Arafāt, he is obligated to return to Makkah al-Mukarramah and enter iḥrām there. However, if returning is not possible due to time constraints or another valid excuse (‘udhr), he may enter iḥrām at his current location, and the Hajj remains valid.
Ruling 477: If a Hajj pilgrim, due to forgetfulness or ignorance of the ruling, fails to enter iḥrām but completes the rituals of the Hajj al-Tamattu‘, his Hajj remains valid. However, the recommended precaution (al-iḥtīyāṭ al-mustaḥab) is that he should perform the Hajj again the following year.
Ruling 478: If a Hajj pilgrim deliberately and knowingly fails to enter iḥrām, which causes him to miss staying (wuqūf) in ‘Arafāt and al-Mash‘ar al-Ḥarām (Muzdalifah) while in a state of iḥrām, his Hajj becomes invalid.
Ruling 479: It is obligatory for a Hajj pilgrim—who has entered iḥrām for the Hajj al-Tamattu‘—to refrain from the talbīyah (saying Labbayk …) from noon on the Day of ‘Arafah.
Ruling 480: Those who are permitted to perform the rituals in Makkah al-Mukarramah before wuqūf (staying) at ‘Arafāt must first enter iḥrām before performing those rituals. If they perform any rituals without iḥrām, they are obligated to repeat them while in the state of iḥrām.
- Wuqūf (Staying) at ‘Arafāt
- The Etiquettes and Recommended Acts (Mustaḥabbāt) upon Wuqūf (Staying) at ‘Arafāt
The Etiquettes and Recommended Acts (Mustaḥabbāt) upon Wuqūf (Staying) at ‘Arafāt
Ruling 488: Several acts are recommended (mustaḥabb) during wuqūf (staying) in ‘Arafāt:
To be in a state of ablution (wuḍūʾ) during the wuqūf.
To perform the ritual bath (ghusl), and it is better for it to be near noon (ẓuhr).
To remove from oneself whatever causes distraction so that one’s heart is directed toward the Most Holy Divine (ḥuḍūr al-qalb).
For the wuqūf to be at the foot of the mountain and on level ground; ascending the mountain is disliked (makrūh).
To perform the noon (ẓuhr) and afternoon (ʿaṣr) prayers at the beginning of their time with one call to prayer (adhān) and two iqāmas.
To recite “Allāhu akbar” (Allah is the greatest) one hundred times and Sūrat al-Tawḥīd one hundred times, to supplicate for whatever one wishes, to seek refuge in Allah from the accursed Satan, and to recite this supplication:
“Allāhumma rabba al-mashāʿiri kullihā fukka raqabatī min an-nāri wa-awsiʿ ʿalayya min rizqikal-ḥalāli wa-draʾ ʿannī sharra fasaqatil-jinni wal-ins. Allāhumma lā tamkur bī wa-lā takhdaʿnī wa-lā tastadrijnī yā asmaʿa al-sāmiʿīna wa-yā abṣara al-nāẓirīna wa-yā asraʿal-ḥāsibīna wa-yā arḥama ar-rāḥimīn. Asʾaluka an tuṣalliya ʿalā Muḥammadin wa-āli Muḥammadin wa-an tafʿala bī kadhā wa-kadhā.”
(O Allah, Lord of all the sacred monuments, free my neck from the Fire, expand for me Your lawful provision, and repel from me the evil of the transgressors among jinn and mankind. O Allah, do not plot against me, do not deceive me, and do not lead me to destruction gradually. O the Most Hearing of the hearers, O the Most Seeing of the lookers, O Swiftest of the reckoners, O the Most Merciful of the merciful. I ask You to send blessings upon Muhammad and the progeny of Muhammad, and to do for me such and such.)
Instead of “such and such” (kadhā wa-kadhā), one should name their need, then raise their hands to the sky and say:
“Allāhumma ḥājatī ilayka allatī in aʿṭaytanīhā lam yaḍurranī mā manaʿtanī wa-in manaʿtanīhā lam yanfaʿnī mā aʿṭaytanī, asʾaluka khalāṣa raqabatī min an-nār. Allāhumma innī ʿabduka wa-milku nāṣiyatī bi-yadika wa-ajalī bi-ʿilmika, asʾaluka an tuwaffiqanī li-mā yurḍīka ʿannī wa-an tusallima minnī manāsikīya allatī araytahā khalīlaka Ibrāhīma ṣalawātu-Allāhi ʿalayhi wa-dalalta ʿalayhā nabiyyaka Muḥammadan (ṣallā-llāhu ʿalayhi wa-ālihi). Allāhumma-jʿalnī mimman raḍīta ʿamalahu wa-aṭalta ʿumrahu wa-aḥyaytahu baʿdal-mawt.”
(O Allah, my need from You is that which, if You grant it to me, whatever You withhold from me will not harm me; and if You withhold it from me, whatever You grant me will not benefit me: I ask You for the deliverance of my neck from the Fire. O Allah, indeed I am Your servant, and the control of my forelock is in Your hand, and my term is in Your knowledge. I ask You to grant me success in what pleases You concerning me, and to accept from me my rites which You showed to Your friend Ibrahim, may the blessings of Allah be upon him, and to which You guided Your prophet Muhammad [peace be upon him and his progeny]. O Allah, make me of those whose deeds You are pleased with, whose life You have prolonged, and whom You bring to life after death.)
To recite this supplication:
“Lā ilāha ill-Allāhu waḥdahu lā sharīka lahu, lahul-mulku wa-lahul-ḥamdu yuḥyī wa-yumītu wa-huwa ḥayyun lā yamūtu, bi-yadihil-khayru wa-huwa ʿalā kulli shayʾin qadīr. Allāhumma lakal-ḥamdu ka-lladhī taqūlu wa-khayran mimmā naqūlu wa-fawqa mā yaqūlul-qāʾilūn. Allāhumma laka ṣalātī wa-nusukī wa-maḥyāya wa-mamātī wa-laka turāthī [variant: barāʾatī] wa-bika ḥawlī wa-minka quwwatī. Allāhumma innī aʿūdhu bika minal-faqri wa-min wasāwisi aṣ-ṣudūri wa-min shatāti al-amri wa-min ʿadhābil-qabr. Allāhumma innī asʾaluka khayra al-riyāḥi wa-aʿūdhu bika min sharri mā yajīʾu bihil-riyāḥu wa-asʾaluka khayra al-layli wa-khayra an-nahār. Allāhumma-jʿal fī qalbī nūran wa-fī samʿī wa-baṣarī nūran wa-fī laḥmī wa-damī wa-ʿiẓāmī wa-ʿurūqī wa-maqʿadī wa-maqāmī wa-madkhalī wa-makhrajī nūran wa-aʿẓim lī nūran yā rabb yawma alqāka innaka ʿalā kulli shayʾin qadīr.”
(There is no deity but Allah alone, having no partner. To Him belongs the dominion, and to Him belongs all praise. He gives life and causes death, and He is living and does not die. In His hand is all good, and He is capable over all things. O Allah, to You belongs all praise, such as what You say, and better than what we say, and above what the speakers say. O Allah, to You belong my prayer, my sacrifice, my life, and my death, and to You belongs my inheritance [variant: my exoneration], and by You is my capability, and from You is my strength. O Allah, indeed I seek refuge in You from poverty, from the whisperings of the breasts, from the dispersion of affairs, and from the punishment of the grave. O Allah, indeed I ask You for the good of the winds, and I seek refuge in You from the evil of what the winds bring, and I ask You for the good of the night and the good of the day. O Allah, place a light in my heart, a light in my hearing and my sight, a light in my flesh, my blood, my bones, my veins, my sitting place, my standing place, my entry, and my exit, and magnify a light for me, O Lord, on the day I meet You. Indeed, You are capable over all things.)
To recite the supplication of the Master of Martyrs [Imam al-Ḥusayn], peace be upon him, and the supplication of Imam Zayn al-ʿĀbidīn, peace be upon him, which is found in the Ṣaḥīfa Sajjādiyya.
To say abundantly:
“Allāhumma aʿtiqnī min an-nār”
(O Allah, emancipate me from the Fire).
Near sunset, to say:
“Allāhumma innī aʿūdhu bika min al-faqri wa-min tashattutil-umūri wa-min sharri mā yaḥduthu bi-al-layli wa-an-nahār. Amsā ẓulmī mustajīran bi-ʿafwika wa-amsā khawfī mustajīran bi-amānika wa-amsā dhunūbī mustajīratan bi-maghfiratika wa-amsā dhullī mustajīran bi-ʿizzika wa-amsā wajhī al-fānī al-bālī mustajīran bi-wajhika al-bāqī. Yā khayra man suʾila wa-yā ajwada man aʿṭā, jallilnī bi-raḥmatika wa-albisnī ʿāfiyataka wa-ṣrif ʿannī sharra jamīʿi khalqik.”
(O Allah, indeed I seek refuge in You from poverty, from the scattering of affairs, and from the evil of what happens by night and day. My wrongdoing has entered the evening seeking the sanctuary of Your pardon, my fear has entered the evening seeking the sanctuary of Your safety, my sins have entered the evening seeking the sanctuary of Your forgiveness, my abasement has entered the evening seeking the sanctuary of Your might, and my perishing, wearing face has entered the evening seeking the sanctuary of Your everlasting face. O Best of those who are asked, O Most Generous of those who give, cover me with Your mercy, clothe me in Your well-being, and avert from me the evil of all Your creation.)
After sunset, to say:
“Allāhumma lā tajʿalhu ākhiral-ʿahdi min hādhl-mawqifi wa-rzuqnīhi min qābilin abadan mā abqaytanī wa-qlibnī al-yawma mufliḥan munjiḥan mustajāban lī marḥūman maghfūran lī bi-afḍali mā yanqalibu bihil-yawma aḥadun min wafdika wa-ḥujjāji baytikal-ḥarām. Wa-jʿalnī al-yawma min akrami wafdika ʿalayka wa-aʿṭinī afḍala mā aʿṭayta aḥadan minhum minal-khayri wal-barakati wal-raḥmati wal-riḍwāni wal-maghfira. Wa-bārik lī fīmā arjiʿu ilayhi min ahlin aw mālin aw qalīlin aw kathīrin wa-bārik lahum fiyya.”
(O Allah, do not make it the last encounter with this standing place, and provide it for me in the coming year, forever, as long as You keep me alive. Return me today successful, prosperous, my prayers answered, having received mercy, having been forgiven, with the best of what anyone of Your delegation and the pilgrims of Your Sacred House returns with today. Make me today among the most honored of Your delegation to You, and give me the best of what You have given anyone of them of good, blessing, mercy, pleasure, and forgiveness. And bless me in what I return to of family, wealth, little or much, and bless them in me.)
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- Third: The Wuqūf (Staying) at al-Mash‘ar al-Ḥarām (Muzdalifah)
- Fourth: Stoning (Ramy) the Jamarah al-‘Aqabah
- Fifth: Slaughtering a Sacrificial Animal
- Sixth: Ḥalq or Taqṣīr
- Seventh: The Rituals in Makkah al-Mukarramah
Seventh: The Rituals in Makkah al-Mukarramah
Ruling 543: After completing the rituals on ‘Īd al-Aḍḥā (the Feast of Sacrifice), five rituals in Makkah al-Mukarramah must be performed:
The Ṭawāf of the Hajj al-Tamattu‘ (Ṭawāf al-Ziyārah);
The Prayer (Ṣalāt) of the Ṭawāf;
The Sa‘y between Ṣafā and Marwah;
The Ṭawāf al-Nisā’;
The Prayer (Ṣalāt) of the Ṭawāf al-Nisā’.
Ruling 544: It is recommended (mustaḥabb) that a Hajj pilgrim should return from Minā on the day of Īd al-Aḍḥā and perform five rituals in Makkah al-Mukarramah. It is permissible to delay performing them until the last day of the Days of Tashrīq, and even until the end of Dhul-Ḥijjah.
Ruling 545: The method of performing the Ṭawāf around the Holy Ka‘bah, its prayer (ṣalāt), and the sa‘y (jogging or brisk walking) between the hills (or low mountains) of Safā and Marwah is the same as in the ‘Umrah al-Mufradah. However, the intention (nīyyah) must be for the Hajj al-Tamattu‘.
Ruling 546: The rituals—which must be performed in Makkah al-Mukarramah—must be done after completing the rituals on ‘Īd al-Aḍḥā, except for three groups who may perform them before departing for ‘Arafāt:
Women who worry about experiencing menstruation (ḥayḍ) or puerperium (nifās) and not becoming ritually pure (ṭāhir) in time, after returning to Makka al-Mukarramah, to perform the ṭawāf and its prayer before leaving Makkah al-Mukarramah.
Men and women who, after returning to Makkah al-Mukarramah, are unable to perform the ṭawāf or its prayer due to overcrowding, or who cannot return to Makkah al-Mukarramah at all.
The sick who, after returning to Makkah al-Mukarramah, would be unable to perform the ṭawāf due to overcrowding or fear of it.
Ruling 547: If these groups (in the ruling 544) perform the rituals—which must be done in Makkah al-Mukarramah—before wuqūf (staying) at ‘Arafāt, and if their excuse (‘udhr) is later removed, performing them again is not obligatory, although the recommended precaution (al-iḥtīyāṭ al-mustaḥab) is that they should repeat them.
Ruling 548: If these groups (mentioned in the ruling 544) perform the rituals—which must be done in Makkah al-Mukarramah—before the wuqūf (staying) at ‘Arafāt, having marital relations and using perfume or pleasant fragrances remain religiously prohibited (ḥarām); all acts that are forbidden (ḥarām) during iḥrām become religiously permissible (ḥalāl) again after ḥalq (shaving the head) or taqṣīr (trimming a small amount of hair or nails).
Ruling 549: The Ṭawāf al-Nisā’ and its prayer (ṣalāt) are obligatory (wājib) at the end of the Hajj al-Tamattu‘, but they are not pillars of Hajj. Therefore, if they are deliberately not performed, the Hajj remains valid; however, engaging in marital relations remains religiously prohibited (ḥarām).
Ruling 550: The Ṭawāf al-Nisā’ is not exclusive to male Hajj pilgrims; it is also obligatory (wājib) for female Hajj pilgrims. If a man does not perform it, engaging in marital relations with his wife remains religiously forbidden (ḥarām). Similarly, if a woman does not do so, having marital relations with her husband is not considered religiously permissible (ḥalāl) for her.
Ruling 551: It is not permissible to perform the sa‘y (jogging or brisk walking) between the hills (or low mountains) of Safā and Marwah before the Ṭawāf of Ḥajj (Ṭawāf al-Ziyārah) and its prayer (ṣalāt), or the Ṭawāf al-Nisā’ before the Ṭawāf of Ḥajj, its prayer, and the sa‘y. If the prescribed order is not observed, the rituals must be performed again in the correct order.
Ruling 552: If a Hajj pilgrim does not perform the Ṭawāf al-Nisā’ correctly—whether intentionally or unintentionally—and returns to his homeland, it is obligatory for him to return to Makkah al-Mukarramah if it does not cause severe difficulty (mashaqqah). If returning is not possible, he must appoint a proxy (nā’ib). Until the Ṭawāf al-Nisā’ is correctly performed, whether by the Hajj pilgrim himself or his proxy, his wife will not be religiously permissible (ḥalāl) for him—that is, he is not allowed to have intercourse with her.
Ruling 553: It is obligatory for a Hajj pilgrim to perform a separate Ṭawāf al-Nisā’ for each ‘Umrah al-Mufradah and Hajj al-Tamattu‘. Therefore, if two ‘Umrahs al-Mufradah are performed, or one Hajj al-Tamattu‘ and one ‘Umrah al-Mufradah, then — although one Ṭawāf al-Nisā’ is sufficient to make his wife religiously permissible (ḥalāl)—to correctly complete these acts, he must perform a separate Ṭawāf al-Nisā’ for each of the two ‘Umrahs al-Mufradah or for one ‘Umrah al-Mufradah and one Hajj al-Tamattu‘.
Ruling 554: Once a Hajj pilgrim enters the state of ihrām for the Hajj al-Tamattu‘, all prohibitions (muḥarramāt) mentioned for iḥrām are the same as those for the ‘Umrah al-Mufradah. The lifting of these prohibitions occurs gradually in three stages:
After ḥalq (shaving the head) or taqṣīr (trimming a small amount of hair or nails), all prohibitions, except for having marital relations and using perfume or pleasant fragrances, become religiously permissible (ḥalāl). Hunting within the Ḥaram remains forbidden (ḥarām) at all times.
After the sa‘y (jogging or brisk walking) between the hills (or low mountains) of Safā and Marwah, using perfume or pleasant fragrances becomes religiously permissible (ḥalāl).
After the Ṭawāf al-Nisā’ and its prayer (ṣalāt), engaging in marital relations becomes religiously permissible (ḥalāl).
- Eighth: Passing the Night (Baytūtah) at Minā
- Nineth: The Stoning (Ramy) of the Three Jamarāt
- The Istiftā’āt (Juristic Inquiries) on Departing Makkah al-Mukarramah and Minā
The Istiftā’āt (Juristic Inquiries) on Departing Makkah al-Mukarramah and Minā
Ruling 583: What is the ruling on leaving Makkah al-Mukarramah and Minā—for example, traveling to Jeddah, al-Madinah al-Munawwarah, or Ṭā’if—in the following cases?
After performing the rituals of ‘Īd al-Aḍḥā and before doing the rituals of Makkah al-Mukarramah.
On the 11th day after stoning (ramy) of the three al-Jamarāt.
After passing the night (baytūtah) in Minā for the first half of the night on the 11th or 12th.
After performing the rituals of the Days of Tashrīq (11th–13th of Dhul-Ḥijjah) and before doing the rituals of Makkah al-Mukarramah.
Answer: In all the cases mentioned, leaving Makkah al-Mukarramah and Minā is permissible. However, it must be done in a way that allows the remaining rituals to be completed within their prescribed time.
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- 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).