Hajj Merits & SIGNIFICANCE
Hajj is one of the most integral pillars of Islam upon which Islam has been established. Imam Baqir (as) says "Islam has been established on the following five elements: prayer, zakāt, fast, hajj and wilāyah".
Hajj is of two kind; obligatory and mustaḥabb, it holds immense virtue and abundant reward. Many traditions have been narrated from the Holy Prophet S.A.W. and the purified Ahl ul-Bayt as. on the merits of hajj. Imam Sadiq (Peace be upon Him) says: "Those who performHajj and ‘umrah form the delegation of Allah; if they beg Him, He will grant them; if they call upon Him, He will answer them; if they want to intercede for others, He will accept it; and if they keep quiet, He will speak on their behalf, and they will be compensated with a reward of one million dirhams for the expense of one dirham".
 Al Kafi, vol. 2 p. 18, H. 1 ; Wasaeil Ashia, vol. 1 p. 7, chapter. 1 H. 1
 Al Kafi, vol. 4, p. 255, H. 14
CAN HAJJ BE ABANDONED?
Issue 1: In the light of many verses and hadiths, a person who has qualified for Hajj and is well aware that hajj is obligatory upon him and yet does not perform it has committed a major sin.
Allah Almighty in the Holy Qur'an says:
وَلِلّهِ عَلَي النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً وَمَن كَفَرَ فَإِنَّ الله غَنِي عَنِ الْعَالَمِينَ
"Pilgrimage to the House is a duty imposed upon mankind by God for everyone who can afford a way to it. Anyone who disbelieves will find that God is Transcendent beyond any need of the Universe".
It is narrated from Imam Sadiq (as):
"If a person dies and does not perform Hajj while there was no pressing need, severe illness or any cruel ruler which may prevent him from performing it, he will die as a Jew or a Christian".
Sura Alay Imran, verse. 97
 Tahzib Al Ahkam, vol. 5, p. 17
Types of Hajj and ‘umrah
Issue 2:The hajj is basically of two types: hajj on behalf and hajj for oneself. Hajj on behalf is the hajj performed on behalf of another person, whereas hajj for oneself is hajj accomplished for oneself. Hajj for oneself is further classified into two forms: obligatory hajj and recommended hajj.
Issue 3: The obligatory hajj becomes an obligation in itself according to the Islamic law, or it becomes obligatory because of nadhr or invalidation of previous hajj.
Issue 4: For every kind of hajj, that is,ḥajjat ul-Islam and hajj on behalf — there are rulings and conditions, which will be mentioned in the first part in two chapters.
Issue 5: Obligatory hajj is further classified into three forms: tamattu‘, ifrād and qirān.
Hajj tamattu‘ is obligatory for a person whose homeland is located at a distance more than 90 km from the holy city of Mecca.
Hajj ifrād and hajjqirān are obligatory for people who reside within the holy city of Mecca or those who are settled at a distance less than the aforementioned one.
Hajj tamattu‘ differs from hajj ifrād and hajjqirān with regard to rituals.
Issue 6: The basic feature that distinguishes hajjtamattu‘ from hajj ifrādand hajj qirān is ‘umrah.Hajj tamattu‘ comprises two parts: ‘umrah and hajj. It starts with ‘umrah. A gap exists between ‘umrah and hajj during which the pilgrim comes out of iḥrām state and is allowed to tamattu‘(literally enjoy) things which are prohibited for a muḥrim (a person who is in state of iḥrām). Both ‘umrah tamattu‘ and hajj tamattu‘ should be performed in the same year.
Hajj ifrād and qirān comprise only hajj rituals, and ‘umrah in these cases is considered an independent worship termed as ‘umrah mufradah. So, a person may perform ‘umrah mufradah in one year and hajj ifrād/qirān in another year.
Issue 7: ‘Umrah tamattu‘ and ‘umrah mufradah have common rites that would be mentioned in the second section and their differences will be mentioned in issue 16.
Issue 8: Similar to hajj, ‘umrah is sometimes obligatory and other times it is mustaḥabb.
Issue 9: In Islamic jurisprudential rulings, ‘umrah is obligatory once in life. If a person fulfills the required conditions of ‘umrah, he should perform it. Like hajj, it is obligatory for those who are mustaṭī‘ to perform ‘umrahas soon as possible. For those who reside in Mecca or its vicinity (not further than ninty km from Mecca), being mustaṭī‘ for hajj is separable from being mustaṭī‘ for ‘umrah. Therefore, if a person is mustaṭī‘only for one of them, he should perform it as soon as possible.
It is noteworthy to mention here that this rule is specific only for those who live in the holy city of Mecca or reside at a distance of less than ninty kilometers from the holy city of Mecca. With regard to the people living far from Mecca and their duty is to perform hajj tamattu‘, ability and qualification for hajj and ‘umrahis not separate from each other because hajjtamattu‘ includes ‘umrah of tamattu‘ and hajj and both of them should be performed in the same year.
Issue 10:It is not lawful for a person intending to perform hajj or ‘umrah to enter the Holy City of Mecca without iḥrām. And if he wants to enter in the Holy city of Mecca in days other than hajj season, it is obligatory for him to enter the Holy City with iḥrām of ‘umrah mufradah. However, the following two groups are exempted from this commandment:
1.Those who frequently visit the holy city of Mecca for job/occupational purposes.
2.Those who have exited the Holy city of Mecca after performing the rites and acts of hajj/‘umrah and want to re-enter the holy city of Mecca during the same [lunar] month.
Issue 11: The repetition of ‘umrah is recommended similar to repetition of hajj and there lies no particular gap limit between two ‘umrahs. But, on cautionary terms one can perform only one ‘umrah for himself within a month. If he performs two ‘umrahs on behalf of others or he performs one‘umrah for himself and the second for another person, this caution is not necessary. Therefore, if he performs the second ‘umrah on behalf of another person, it is permissible for him to receive the wages of performing ‘umrahand ‘umrah mufradah will be sufficient for the performer whether it is obligatory or not.
General Structure of hajj tamattu‘ and its ‘umrah
Issue 12: Hajj tamattu‘ includes two acts: ‘umrahtamattu‘ and hajj tamattu‘.‘Umrah tamattu‘ is prior to hajj tamattu‘ and both these acts have specific deeds which are discussed below.
Issue 13: The deeds of ‘umrah tamattu‘:
1.Wearing iḥrām (hajj dress) from a mīqāt;
2.Ṭawāf around the Holy Ka‘bah;
3.Prayer of ṭawāf ;
4.sa‘y (to walk) between the mountains of Safā and Marvah;
5.Taqsīr (cutting a small quantity of hair or nail)
Issue 14: The deeds of hajjtamattu‘ are mentioned below:
1.Iḥrām (wearing dress of hajj) in the holy city of Mecca;
2.Wuqūf(staying) in ‘Arafāt from the noon of the ninth of Dhul-Ḥijjah to sunset;
3.Wuqūf (staying) in Mash‘ar ul-Ḥarām on the night before the tenth of Dhul-Ḥijjah to sunrise;
4.Stoning at Jamarah ‘Aqabah on the day of Eid ul-Adha (the tenth of Dhul-Ḥijjah);
6.Shaving head or taqsīr (cutting a small quantity of hair or nail);
7.Ṭawāf around the Holy Ka‘bah;
8.Prayer of ṭawāf ;
9.sa‘y (to walk) between the mountains of Safā and Marvah;
10.Ṭawāf of nisā’ (women);
11.Prayer of ṭawāfof nisā’;
12.To stay awake during the night before the eleventh in Minā;
13.Stoning three jamarahs on the eleventh of Dhul-Ḥijjah;
14.To stay awake during the night before the twelfth in Minā;
15.Stoning three jamarahs on the twelfth of Dhul-Ḥijjah.
hajj ifrād’ and ‘umrah mufradah
Issue 15: Hajj ifrād and hajj tamattu‘ are similar in terms of rituals and acts of worship except for one major difference of animal slaughtering. It is mandatory in hajj tamattu‘ whereas it is a recommended act in hajjifrād.
Issue 16: ‘Umrah mufradah is similar to ‘umrahtamattu‘ except for the following differences:
1.The rituals of ‘umrah tamattu‘ comprise taqsīr as obligatory act; whereas in ‘umrah mufradah, it is optional for the men, i.e. either he can have his head shaved or perform taqsīr. The rulings for the women are that they should perform taqsīr in both ‘umrahmufradah and ‘umrah tamattu‘.
2.In ‘umrah tamattu, ṭawāf of nisā’ and its prayer are not obligatory. However on the basis of caution, one should perform both of them before taqsīr with the intention of rajā’ (hope of being desired in shar‘). In ‘umrah mufradah, ṭawāf ofnisā’ and its prayer are obligatory.
3.‘Umrah tamattu‘should be performed during the months of hajj: Shawwāl, Zilqa‘dah or Dhul-Ḥijjah; whereas ‘umrah mufradahcan be performed any time during the year.
4.There are five mīqāts (the place where the dress for hajj or ‘umrah is worn) for ‘umrahtamattu‘. Mīqāt for ‘umrah mufradah varies with distance from Mecca. People residing in Mecca have adanā al-ḥillas mīqāt whereas people living out of Mecca are obliged to wear iḥrāmfrom one of the five mīqāts nearest to them.
Issue 17: Hajj qirān differs from hajj ifrād mainly in two aspects: animal slaughtering and becoming muḥrīm. During hajjqirān, the animal for slaughtering should accompany the person wearing iḥrām, thereby animal slaughtering is obligatory for him.
Likewise, in the hajj qirān, iḥrāmis carried out by saying Labbayk (specific slogan of hajj) or by ish‘ār or taqlīd(their meanings will be mentioned in issue 140) but in hajj ifrād, iḥrām is materialized only by saying Labbayk.
General Rules for hajj tamattu‘
Issue 18: For the hajj tamattu‘ to be valid, there are certain conditions be fulfilled. They are as follows:
1)Intention, i.e. from the time of wearing iḥrām for ‘umrah oftamattu‘, he should intend to perform hajj tamattu‘; otherwise, his hajj is not in order;
2)Both ‘umrah and hajj need to be performed in the months of hajj;
3)Both ‘umrah and hajj need to be performed in the same year;
4)‘Umrah and hajj should be performed for one person and by one person. This implies that a person who is performing hajj on the behalf of a dead person needs to perform both ‘umrah and hajj himself. Hiring two individuals to carry out the ‘umrah and hajj separately is not permitted.
Issue 19: A person, whose duty is to perform hajj tamattu‘, cannot change it on purpose and by choice to perform hajjifrād or qirān.
Issue 20: A person, whose duty is to perform hajj tamattu‘ but knows that the time is too short to complete ‘umrah and join hajj, should change his intention from hajj tamattu‘to hajj ifrād and after completing the rites of hajj, he should perform ‘umrah mufradah.
Issue 21: A woman, who wants to perform hajj tamattu‘ but is menstruating at the point of mīqāt, should wear iḥrām for ‘umrah tamattu‘ at mīqāt if she thinks she may be purified some time before hajj tamattu‘ and will have enough time to take ghusl, perform all the deeds of ‘umrah tamattu‘, wear iḥrām for hajj tamattu‘, and reach ‘Arafāt by 'noon' on the day of ‘Arafa.
Then, if she becomes clean from menstruation and she has sufficient time for performing deeds of ‘umrah and is able to reach ‘Arafāt by 'noon' on the day of ‘Arafa, she should do so. In case, she does not become clean or does not have sufficient time to perform the ‘umrah rituals and reach ‘Arafāt on time, she should change his intention from ‘umrah tamattu‘ to hajj ifrād, with the same iḥrāmand then perform ‘umrah mufradah; this will compensate for hajj tamattu‘.
If she is sure she will not become clean before the time for iḥrām of hajj and going to ‘Arafāt on time or she will not have time to perform ‘umrahtamattu‘ rituals before going to ‘Arafāt on time, she should enter iḥrāmin mīqāt intending performing what is her real duty or iḥrām of hajj ifrād. After performing hajj ifrād rituals, she perform ‘umrah mufradah and what she has done replaces hajj tamattu‘.
However, if a woman is clean in mīqāt but begins to menstruate on the way to Mecca in state of iḥrām or before performing ṭawāf of ‘umrahand its prayer or during the course of ṭawāf before completion of fourth round and is certain that she cannot be clean to perform ‘umrahdeeds and reach ‘Arafāt by 'noon' on the ninth of Dhul-Ḥijjah, she has two choices:
a)She can change her intention from ‘umrah tamattu‘ to hajj ifrād and once hajj ifrād is done she should perform ‘umrah mufradah. These acts replace hajj tamattu‘.
b)She postpones ṭawāf of ‘umrah and its prayer and by performing sa‘y and taqsīr she exits iḥrām of ‘umrah. Then she should wear iḥrām of hajj, go and stay (wuqūf) in ‘Arafāt and Mash‘ar, and perform deeds in Minā and after returning to the Holy city of Mecca, she should perform ṭawāf of tamattu‘and its prayer as qaḍā’ — before performing ṭawāf of hajj and its prayer and sa‘yor after performing them. This act is a compensation for hajj tamattu‘ and nothing more is obligatory for her.
If she begins to menstruate after completing her fourth round of ṭawāf, she should leave remaining rounds of ṭawāf and its prayer, perform sa‘yand taqsīr and come out of iḥrām of ‘umrah. After this, she can stay in wuqūfs and perform rites in Minā, and upon return to Mecca, and after performing ṭawāf and its prayer and sa‘y or before performing all these rites, she should perform ṭawāf of ‘umrahand its prayer. This act is a compensation for her hajjtamattu‘ and nothing more is obligatory upon her.
Issue 22: The details of rites and commandments of hajj will be mentioned in part three and in several chapters.
 In order to know how she is to perform them, you may see issue 286.
The First condition: Intention
Issue 277: Intention refers to deciding to perform ṭawāf for ‘umrah or hajj for pursuit of Allah’s pleasure and satisfaction. Ṭawāf would not be valid without this intention, even in some circles of ṭawāf.
Issue 278: While making the intention, purpose of closeness and sincerity for Allah Almighty is a condition. Therefore, one should perform the act with pure intention of submission to Allah Almighty. If a person performs the act in order to pretend they are good [i.e. not as asubmission to Allah, rather to show the people one's being excellent], he has committed disobedience to Allah Almighty and his act is void.
Issue 279: One must decide while making intention whether the ṭawāf is for ‘umrahmufradah or ‘umrah tamattu‘, and whether he is going to perform ṭawāf of ḥajjat ul-Islam, nadhr hajj, mustaḥabb hajj or hajj on behalf.
Issue 280: It is not mandatory to pronounce his intention by tongue or to recall it in one's mind. Having intention to perform ṭawāf would suffice.
Issue 281: It is also most desirable that while circling around the holy Ka`bah, he should observe humility before Allah and with full concentration remember Allah Almighty by reciting supplications.
The second condition: Being in state of wuḍū' and ghusl
Issue 282: During all obligatory ṭawāf, the person should be pure from janābah, menstruation and nifās (puerperium). Moreover, he must always be in state of wuḍū’.
Explanation:An obligatory ṭawāf is the ṭawāf which is a part of ‘umrahor hajj. So, ṭawāf of a recommended ‘umrah/hajj is also considered obligatory.
Issue 283: If a person's wuḍū'/ghusl is invalidated, his ṭawāfis invalid. He must repeat ṭawāf and its prayer even if it is due to ignorance, forgetfulness or he gets aware of this state after completion of ‘umrah/hajj practices.
Issue 284: Being in state of wuḍū' is not necessary for mustaḥabb ṭawāf. However, he must have wuḍū' for its prayer. But, a person in state of janābah, menstruation or nifās is prohibited to enter the Holy Masjid ul-Ḥarām and his his/her ṭawāf is — by obligatory caution — invalid.
Short Notes: A mustaḥabbṭawāf is the ṭawāf that is performed separately from ‘umrahand hajj, and it may be performed for oneself or performed on behalf of others. It is one of the mustaḥabbrituals to be carried out in the holy city of Mecca and it is mustaḥabbto perform ṭawāf as much as possible, as this practice brings great rewards.
Issue 285: If wuḍū' is invalidated during ṭawāf, there are two different scenarios that are discussed below:
1-In case, it occurs before reaching the middle of the fourth round (i.e. before reaching the third corner of the Ka‘bah), one must disconnect his ṭawāfand only once the person has gained purity, he can repeat it.
2- In case, it occurs after the middle fourth round, he should discontinue his ṭawāfand complete it — after making wuḍū' — from the very place. It is conditional that muwālāt (performing acts consecutively) should not be interrupted as judged by common people.
In case, one is unable to maintain muwālāt,he/she should complete it with the intention of defective ṭawāf and perform another seven-round ṭawāf. Instead, he/she may perform only a seven-roundṭawāf with the intention of uncompleted ṭawāf or a separate new seven-round ṭawāf. Likewise, he/she may leave this uncompleted ṭawāfand perform a new seven-round ṭawāf after making wuḍū'.
Issue 286: If a ghusl invalidator occurs, one must discontinue his/her ṭawāfand leave the Holy Masjid ul-Ḥarām immediately. If this situation arises before completing the middle of fourth round, the ṭawāf is invalid and he should start a new ṭawāf after making ghusl.
In case, it occurs after the middle of fourth round, he should complete his ṭawāf — after making ghusl — from the very place. It is conditional that muwālāt (performing acts consecutively) is not interrupted as judged by common people.
In case, one is unable to maintain muwālāt, he/she should complete it with the intention of defective ṭawāf and perform another seven-round ṭawāf. Instead, he/she may perform only a seven-round ṭawāf with the intention of uncompleted ṭawāf or a separate new seven-round ṭawāf. Likewise, he/she may leave this uncompleted ṭawāf and perform a new seven-round ṭawāfafter making ghusl.
Issue 287: If a person is excused from doing wuḍū’ or ghusl, he/she must do tayammum.
Issue 288: If a person is unable to perform wuḍū’ or obligatory ghusl, and he/she knows that the excuse is over by the end of ṭawāf, e.g. an ill person who knows that his illness will be cured, he/she must wait until excused is eliminated. After that he should do wuḍū’ or ghusl. It is advised to wait for the excuse to terminate keeping in mind the time constraints. If a person becomes hopeless for the excuse to end, he/she should do tayammumand perform ṭawāf.
Issue 289: If a person, who is supposed to do tayammum or wuḍū’ of jabīrah, performs ṭawāf and its prayer without getting purity due to ignorance about the ruling, they should repeat ṭawāf and prayer themselves if possible; otherwise, they should appoint a representative to do it on their behalf.
Issue 290: If a woman menstruates after wearing iḥrām for ‘umrah mufradahand she cannot wait to get clean, take ghusl, and perform the rites of ‘umrahmufradah, she should appoint someone as her representative for ṭawāfand its prayer. But, she should perform sa‘y and taqsīr herself. In this way she can come out of state of iḥrām.
If she confronts the same situation in state of iḥrām, the ruling is same. But, if she enters iḥrām of `‘umrah tamattu‘in state of menstruation or menstruates after wearing iḥrām of ‘umrahtamattu‘ and cannot wait to get clean, take ghusl and perform ṭawāfand its prayer, another ruling applies to this situation that has been mentioned in issue 21.
Issue 291: In the rituals of ‘umrah, state of keeping wuḍū’ is mandatory only for ṭawāf and its prayer. However, maintaining state of wuḍū’for other rituals of ‘umrah is not obligatory; though it is better to do so in all situations.
Issue 292: If one doubts about his/her state of purity, one must act as follows:
1- If one doubts about wuḍū’ before commencing ṭawāf, he/she should do wuḍū’.
2- If ghusl was obligatory for a person and before starting ṭawāf one doubts whether he made ghusl or not, he must do it prior to ṭawāf.
3- If a person was in a state of wuḍū’ but now he doubts its validity, it is not obligatory for him to do wuḍū’ again.
4- If a person who was not in a state of janābahdoubts his state of purity, taking ghusl is not obligatory for him. Similarly, a woman who is doubtful whether she has started menstruation or not, taking ghusl is not obligatory for her.
5- After completing ṭawāf and before performing its prayer, if a person doubts whether he was in a state of
wuḍū’or not, he/she should not be worried about his/her ṭawāf but one should make wuḍū’ for the prayer of ṭawāf.
6- If a person starts ṭawāf with wuḍū’ but during the ṭawāf doubts whether his wuḍū’ is invalidated or not, one should not pay attention to this doubt and assume purity.
7- If a person doubts during ṭawāf whether he/she was in state of wuḍū’ at the start of ṭawāf while he is sure he was in state of wuḍū’ before that, one should suppose he was in state of wuḍū’ and ignore the doubts. The ṭawāf would hold valid in this case.
But, if one — during ṭawāf — doubts whether he was in state of wuḍū’ before ṭawāf or knows that he was not in a state of wuḍū’ before ṭawāf, he /she should gain purity and repeatṭawāf.
8- If a person, for whom ghusl was obligatory and during ṭawāf he/she falls in doubt whether ghusl has been performed or not, he/she should leave the mosque immediately, do ghusland start the ṭawāf from the beginning.
the Third condition: Purity of the body and the clothes
Issue 293: While performing ṭawāf, one’s body and the clothes should be pure from blood. On the basis of obligatory caution, the body and clothing should be pure of other inherently najis materials as well. However, purity of socks, handkerchief and ring is not considered as a mandatory condition.
Issue 294: The blood spot that is lesser than a dirham, and those blood from wounds, which does not invalidate prayer, does not make ṭawāf void either.
Issue 295: If a person's body is najis, they should — if they can — delay ṭawāfso that they may purify their body but there should not be shortage of time.
Issue 296: If a person doubts regarding the purity of his / her body or clothes, he / she is allowed to do ṭawāf. But, if one is certain that the dress/body wasnajis and now doubts whether it was purified later, he/she is not allowed to do ṭawāf in it.
Issue 297: If he/she comes to know after completing ṭawāf that his/her body or the clothes were najis, his/her ṭawāf is valid.
Issue 298: If during the ṭawāf one's clothes/body become najis, e.g. if a person gets injured due to crowd and it is not possible for him/her to purify it without disconnecting ṭawāf, it is obligatory to discontinue ṭawāf, purify the body or clothes and return immediately to complete ṭawāffrom the point of discontinuation, and it will be correct if muwālāt is not damaged.
Issue 299: If a person sees impurity on his / her body or the clothes during ṭawāfbut he / she does not know whether it occured before or during ṭawāf, the ruling will be the same as mentioned in issue 298.
Issue 300: During ṭawāf, if a person comes to know that his body or the dress is najis and he/she is certain that body/clothes got najis before the commencement of ṭawāf, he/she should follow issue 298.
Issue 301: One who happens to forget that their body/clothes are najis and becomes aware of it during ṭawāf should follow ruling 298.
Issue 302: If a person happens to forget that his body/clothes are najis, performsṭawāf with these clothes and remembers it after completing ṭawāf, his/her ṭawāf is valid. But, if he/she offers the prayer of ṭawāfwith the same najis clothes/body, he / she will have to perform prayer again after its purification. On the basis of recommended caution, one should perform ṭawāf again after purification.
The Fourth condition: Circumcision
Issue 303: Circumcision is a necessary condition for the validity of ṭawāf of men. However, women are exempted from it. Ṭawāf of the uncircumcised man is void whether he is legally mature (bāligh) or a minor.
the Fifth condition: Covering private parts
Issue 304: On the basis of obligatory caution, covering the private parts while performing ṭawāf is a condition.
Issue 305: If a woman does not cover a few strands of her hair or a part of body that should be covered, her ṭawāf would be valid, although she has committed a sin.
the Sixth condition: clothes of Ṭawāf should not be usurped
Issue 306: It is amongst the conditions of ṭawāf that a person who is performing ṭawāf is not wearing usurped clothes. Therefore, if he/she performs ṭawāf with usurped clothes, on the basis of obligatory caution, his/her ṭawāf is void.
the Seventh condition: Muwālāt in Ṭawāf (performing the rituals consecutively)
Issue 307: On the basis of obligatory caution, conventional muwālāt (performing acts consecutively) between the parts of the ṭawāf should be observed. It means that there should not be a long interruption so that the seven rounds are not considered as a single action. However, if somebody disconnects it in the middle of ṭawāf i.e. after 3.5 rounds in order to offer prayer or the like, there is no objection.
Issue 308: If a person discontinues his/her obligatory ṭawāf after completing 3.5 rounds to offer an obligatory prayer, he/she should continue it — after prayer — from the point of discontinuation and complete its seven rounds. But, if he/she discontinues before completing half ṭawāf and there is a long gap, on the basis of caution, he/she should perform ṭawāf from the beginning. In case, the gap is not long, it is not remote to say it is not necessary to observe caution in such a case. However, caution is desirable in any case. There is no difference whether the prayer is performed individually or with congregation and whether the time of prayer is too short or not.
Issue 309: It is permissible to disconnect mustaḥabb and obligatory ṭawāf. Though, it is caution not to interrupt an obligatory ṭawāf so long thatmuwālāt — according to common view — would be destroyed.
Issue 362: Taqsīr is the fifth obligations of ‘umrah.
Issue 363: It is obligatory for a person to perform taqsīr after finishing sa‘y.Taqsīr involves cutting some strands of the hair from head, beard, mustache, or alternatively one may cut a nail of hand or foot.
Issue 364: Taqsīr, like other rituals is an act of worship in ‘umrah. So, it is obligatory that one should make intention just as intention for iḥrāmis made.
Issue 365: Shaving head is not sufficient to exit the state of iḥrām in ‘umrahtamattu‘. One must perform taqsīr so as to free oneself from state of ‘umrah tamattu‘. If a person shaves his head —purposely and knowingly — before rite of taqsīr, it is not sufficient and he must pay kaffārah of a sheep. But, if he has entered iḥrām for ‘umrahmufradah, he can choose between shaving head and doing taqsīr.
Issue 366: Plucking hair is not sufficient to exit iḥrām of ‘umrah tamattu‘; one should perform taqsīr as mentioned. If he plucks his hair instead oftaqsīr deliberately and knowingly, it is not sufficient. Moreover, he has to pay kaffārah for it.
Issue 367: If a person plucks his hair instead of doing taqsīr unknowingly and then performs hajj, his ‘umrahis void and the performed hajj will be considered as hajj ifrād. If hajj was obligatory for him, on the basis of obligatory caution, he should perform ‘umrah mufradahafter performing the rites of hajj and the next year, he has to perform ‘umrah tamattu‘ and hajj. The same ruling applies to a person who shaved his head instead of taqsīr and then performed hajj unknowingly.
Issue 368: It is not obligatory to do taqsīr directly after performing sa‘y.
Issue 369: If a person does not perform the act of taqsīr deliberately or ignorantly and without it he wears iḥrām for hajj, his ‘umrah would be void and his hajj would be considered as hajj ifrād. On the basis of obligatory caution, he should perform ‘umrah mufradah after performing hajj and if his hajj was obligatory, he should perform ‘umrah and hajj the next year.
Issue 370: If a person neglects taqsīr inadvertently and wears iḥrāmfor hajj, his iḥrāmwould be valid as well as his ‘umrah and hajj, and kaffārah is not obligatory for him. However, it is mustaḥabb to slaughter a sheep or goat as kaffārah. Rather, it is a caution not to neglect paying kaffarāh.
Issue 371: After performing taqsīr and exiting the state of iḥrām of ‘umrahtamattu‘, every forbidden thing in state of iḥrām becomes ḥalālincluding intercourse with one’s spouse.
Issue 372: Ṭawāf of nisā’ is not obligatory in ‘umrah tamattu‘. On the basis of caution, it is better to perform ṭawāf of nisā’followed by its prayer with the hope of reward before taqsīr.
However, if one wore iḥrām with the intention of ‘umrah mufradah, they — after the taqsīr or ḥalq — should perform ṭawāfof nisā’ and its prayer and only after that their spouse will be ḥalālfor them.
The manner and rulings of ṭawāf of nisā’ are similar to those of ṭawāf of ‘umrah which have been discussed already.
Issue 373: Apparently, one should perform ṭawāf of nisā’ for ‘umrah mufradah and hajj separately. For example, if a person performs two ‘umrah mufradahs or a hajj with an ‘umrah mufradah, although it is not remote that one ṭawāf of nisā’ is sufficient to make the wife ḥalāl for him, for the completion of rites he/she should perform two ṭawāfs of nisā’ for two ‘umrahs or for one ‘umrahor one hajj
 It means cutting some of the hair of head or beard or mustache or to cut a nail of hand or foot.