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Hajj Rites 2015

  • Introduction
  • CAN HAJJ BE ABANDONED?
  • Types of Hajj and ‘umrah
  • General Structure of hajj tamattu‘ and its ‘umrah
  • hajj ifrād’ and ‘umrah mufradah
  • hajj qirān
  • General Rules for hajj tamattu‘
  • Part one ḥajjat ul-Islam and hajj on behalf
  • Part two Rites of ‘umrah
  • Part three Practices of hajj
  • Inquires about hajj and ‘umrah
    • being mustaṭī‘
    • hajj on Behalf
    • hajj ifrād and ‘umrah Mufradah
    • Exit and entrance in the Holy city of Mecca
    • Mīqāts
    • iḥrām and its dress
    • Prohibitions of iḥrām
    • Ṭawāf and its Prayer
    • sa‘y
    • Mash‘ar (Muzdalifah)
    • ḥalq and taqsīr
    • Sacrifice and slaughtering the animal
    • Passing the night in Minā and Departing from Minā
    • Ramy (stoning) at Jamarāt
    • Miscellaneous Issues
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      Q130. The stones paving the ground floor of the Masjid ul-Ḥarām are purified by qalīl water and they pour water on impurity so that normally the place remains najis. Is prostration on the floor stone of the Mosque valid?

      Answer: In the supposed situation, one cannot consider the whole area of masjid to be najis. Investigation is not obligatory and as a result prostration on the ground is valid.

      Q131. When Masjid ul-Ḥarām becomesnajis due to blood, urine or other impurity, the workers purify the floor using a method that is not purifying in our view. In this state, what is ruling of the prayer that has been performed on the floor (dried or wet) of Masjid ul-Ḥarām?

      Answer: As long as a person is not sure that his place of prostration is najis, his prayer is valid.

      Q132. Is performing congregational prayer circling around the Holy Ka'bah valid and sufficient?

      Answer: The prayer of a person who is standing behind the Imam or on one of the two sides of Imam is valid. On the basis of recommended caution, a person who is standing on one of the side of Imam should observe the distance between Imam of congregation and holy Ka‘bah and should not be nearer to the Ka‘bah. A person who is standing on the other side of Ka‘bah in front of Imam, his prayer is not valid.

      Q133. Is it permissible to perform prayer behind a Sunni Imam in the holy cities of Mecca and Medina?

      Answer: Yes, it is sufficient and valid.

      Q134. Is permission of offering prayer behind a Sunni Imam confined to adā’ prayer or it includes qaḍā’prayer as well?

      Answer: Only it is sure that it is permissible to offer adā’ prayer behind a Sunni Imam and the validity of offering qaḍā’ prayer behind him is problematic, rather it is invalid.

      Q135. What is ruling about exiting Masjid ul-Ḥarām and Masjid un-Nabī, at the time of adhān and iqāmahtaking into consideration that Sunnis enter the mosque at this time and may find this act faulty in nature and reprimand us for it?

      Answer: In view of others, if this deed reflects looking down upon offering prayer at the beginning of its time and leads to disgrace of our shool of thought, it is not permissible.

      Q136. It has been mentioned in some inquires that you do not allow people to perform congregational prayers in the hotels of Mecca. Is offering congregational prayer in the houses allocated to hajj groups permissible? It is noteworthy that these houses are specific for the caravans and offering congregational prayer will not be an excuse of missing the prayer in Masjid ul-Ḥarām.

      Answer: I do not consider it permissible if offering congregational prayers in the houses would attract others' attention and may lead to repreminding pilgrims for not participating in congregational prayer of Muslims in the mosque.

      Q137. What is ruling on the prayer — in ‘Arafāt, Mash‘ar, and Minā and on the way between them — for a person who has intention to stay in the holy city of Mecca for ten days?

      Answer: If he has made intention to stay in the holy city of Mecca for ten days before going to ‘Arafāt and he has performed at least one four-rak'ah prayer having this intention, the ruling of stay remains unless he starts a new journey. After that their going to ‘Arafāt, Mash‘ar ul- Ḥarām and Minā is not considered as a journey.

      Q138. Does the ruling of having the choice to offer prayer in full or two rak'ahs apply to all places in the holy cities of Mecca and Medina or it is specific to Masjid ul-Ḥarām and Masjad an- Nabi? Is there any difference between the ancient and new parts of the cities?

      Answer: One has the choice to offer prayer in full or in two rak'ahs in all the places of these two sacred cities. Apparently, there is no difference between the new and old localities of the two cities. However, on the basis of recommended caution, the choice is confined to the old localities, rather to the two sacred Mosques and the prayer should be offered in two rak'ahs in the other places of the two cities unless with the intention of stay for ten days.

      Q139. What is ruling of the Hajj for a person who avoids participating in the ceremonies of abhor and detestation from the infidels?

      Answer: It does not disturb the validity of the Hajj, though one has deprived himself of the reward of participation in the ceremonies of detestation against the enemies of Allah Almighty.

      Q140. Can a woman in state of menstruation or puerperium sit on the wall between Masjid ul-Ḥarām and Mas‘ā?

      Answer: There is no objection to it unless it would be proved that it is a part of Masjid ul-Ḥarām.

      Q141. My mother is among the offspring of the Holy Prophet (peace be upon him and his progeny), shall I be considered as a siyyed. Can I consider my monthly bleeding as menstruation up to sixty years and not to perform my prayer and fast then?

      Answer: The age of menopause is a case of contemplation and caution. Regarding this issue, the women can consult another mujtahid who enjoys all requirements.

      Q142. What is ruling about the Hajj of a person who doubts wuqūf and Eid because of differences in observing crescent? Should he repeat his Hajj or not?

      Answer: If he acts upon the view and ruling of the Sunni jurist regarding the crescent of the month of Dhul-Ḥijjah, it will be sufficient. Therefore, whenever he performs the wuqūf with other people, his Hajj is sufficient and valid.

      Q143. The people, who live within the religiously legal distance of 16 farsakh, can perform hajj ifrād.

      1- From where does this distance start and end? If the criterion of this distance is the last houses in Jaddah and first houses in the holy city of Mecca, is the boundary of the holy city of Mecca expandable, and should this part be considered a part of the Holy city of Mecca?

      Answer: For a person who lives in a city or village close to the holy city of Mecca, the criterion for measuring distance starts from the last point of the city or village to the beginning of the holy city of Mecca. Mecca is expandable and one should consider the places that are included in Mecca at the time being.

      2- What is your viewpoint about the beginning point of measuring the distance: is it the last point of the city where a person lives?

      Answer: As it was said earlier, the criterion in measuring the distance between his city and the holy city of Mecca is the distance to the current holy city of Mecca. However, it is more compatible with caution to measure the distance from his house.

      Q144. A person wants to recite the Holy Qur'an and supplications, or say mustaḥabb prayer behind the Maqām Ibrahim (peace be upon Him), is it permissible for him to do so if it makes difficult for the people who want to offer the prayer of their obligatory ṭawāf?

      Answer: It is better, rather more compatible with caution, to select a place for recommended worship where there is little or no crowd.

      Q145. Is performing prostration on the rugs in Masjid un-Nabi valid? Taking into consideration, that if we place a piece of paper in front of us or use a prayer rug with something valid for prostration, it attracts their attention and the opponents look down upon and reprimand the persons praying like that.

      Answer: When a person should do taqiyyah, he can perform prostration on the carpet or the like and it is not obligatory for him to find another place for offering prayer. In case, he can perform prostration on a leaf, stone or the like, on the basis of obligatory caution, he should perform prostration on these things.

      Q146. Is performing prostration on the stones of floor of Masjid ul-Ḥarām and Masjad An-Nabi valid? As a whole, on what kind of stone, one can perform prostration? What is the ruling about the prostration on bricks and clay?

      Answer: Prostration on marble and other types of stones used in construction/adornment of the buildings is permissible and valid. The same rule applies to prostration on agate, turquoise and pearl although it is caution not to prostrate on the second group. Prostration on a brick, clay and plaster, lime and cement is also valid.

      Q147. If a Shiite person performs a two-rak'ah prayer for the respect of the mosque (in a Sunni mosque), is it permissible for him to perform prostration on the thing on which prostration is not valid?

      Answer: If maintaining Islamic unity requires so, then there is no problem.

      Q148. In the book of rites of Hajj by Ayatullah Gulpaigani, His Highness has mentioned a lot of recommended deeds related to rites of Hajj. What is the viewpoint of His Highness about practicing these recommended deeds?

      Answer: There is no objection if a person acts upon them with the hope of reward.

      Q149. What is the ruling about doing wuḍū’ with cool water in Masjid ul-Ḥarām which is allocated to drinking?

      Answer: Validity of wuḍū’with water doubting permissibility of using them for wuḍū’ is problematic, rather it is invalid.

      Q150. Usaually people perform recommended deed such as zeyārah, ṭawāf or ‘umrah mufradahfor both themselves and other people. Is it valid to perform a single deed for oneself and on the behalf of others simultaneously?

      Answer: Sharing with others the reward of recommend hajj or ‘umrah is permissible.

      Q151. If the most knowledgablemujtahid does not give fatwā about an issue and regards it “on the basis of obligatory caution” but the second most knowledgable mujtahiddoes not consider it as caution, is it compulsory for the follower of the former to be aware of it and then refer to the latter, or it suffices that he wants to follow his duty and acts in accordance with the latter's fatwa?

      In other words, the most knowledgable mujtahid says to wear iḥrām in the old locality of the holy city of Mecca by obligatory caution while the second most knowledgable mujtahiddoes not consider this caution and the follower wear iḥrām in the new locality and finds out — after performing hajj rites — this caution, is their rites valid or not? What is their duty now?

      Answer: While performing the deed, if his deed is in accordance with the ruling of a jurist whom he is allowed to follow and he intends to follow him, they are sufficient and valid.

      Q152. In some cases, the pilgrims of Baitullāh il-Ḥarām or other travelers are in the airplane. Taking into consideration the fact that saying prayer in an airplane does not disturb one's stability and being still while praying, can they say their prayers in the airplane if all other conditions such as qiyām, qiblah, rukū‘, and prostration are observed while they are of conviction, or think, they would be able to perform the prayer after landing at the airport? In this case, is offering prayer in the airplane sufficient or he should delay the prayer?

      In case, he offers prayer in such a state and before the prayer time is over he reaches his destination, is it obligatory for him to repeat his prayer or not?

      Answer: If he observes the state of being still while praying and facing towards qiblah, his prayer is valid and permissible, rather he gains more reward by offering prayer in the beginning of its time.

      Q153. Is observing the fasts for the fulfillment of one’s need only mustaḥabb for the travelers or it includes the people of holy city of Medina and those who intend to stay ten days there?

      Answer: It is not confined to the travelers. They are mentioned exclusively to show they are exempted from general rule of not fasting during a travel.

      Q154. A person has performed a recommended‘umrah tamattu‘. Is he allowed to leave it like that without any excuse and does not perform hajj tamattu‘? In case of permission, is it obligatory to perform ṭawāf of nisā’ or not?

      Answer: Yes, he may leave it and he has no duty. On the basis of recommended caution, he should perform ṭawāfof nisā’.

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