21 February 2020   26. Jumad-us-Thaani 1441
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How to perform Hajj

Haj is the 5th pillar of Islam. The Prophet Mohammed Sallallâhu Alaihi Wasallam  did not introduce the performance of Haj. It can be said to be as old as the Ka’aba itself. Haj is a combination of both, physical and monetary ibâdat [devotion]....

Haj is the 5th pillar of Islam. The Prophet Mohammed Sallallâhu Alaihi Wasallam  did not introduce the performance of Haj. It can be said to be as old as the Ka’aba itself. Haj is a combination of both, physical and monetary ibâdat [devotion]....

Haj is the 5th pillar of Islam. The Prophet Mohammed Sallallâhu Alaihi Wasallam did not introduce the performance of Haj. It can be said to be as old as the Ka’aba itself. Haj is a combination of both, physical and monetary ibâdat [devotion].

Haj was made compulsory in the 3rd year after the Hijrat. Allah says: "Haj of the Bait (Ka’aba) is compulsory on the people for the sake of Allah on those who have the means" (3:10)

After the hijrat, the Muslims performed the first Haj in the 9th year A.H. with Hazrat Abubaker Radhiallâhu Anhu as the Amîr. It was only in the following year that the Prophet Sallallâhu Alaihi Wasallam performed Haj which is famously known as the Farewell Haj.


Haj literally means an intention to visit and technically it can be defined as visiting a particular place at a particular time and performing particular rites there. (Going to Makkah during the time of haj and doing Tawâfe Ziyârat, Wuqûfe Arafah, etc)


Allah says:

"And for haj are months well known " (2:248)

The months of haj are Shawwâl, Thul Qa'dah and the first ten days of Thul Hijjah.

The rites of haj are performed in these months. The commencement of these months will also determine if Haj is compulsory upon a person or not.


Nabi Karîm Sallallâhu Alaihi Wasallam is reported to have said:

" Whosoever performed Haj only for Allah, did not become intimate with women and did not commit any disobedience, he will return home pure (of sins) as he was on the day he was born." (Bukhari, Muslim)

Nabi Karîm Sallallâhu Alaihi Wasallam is reported to have said:

" The reward of Haj Mabroor is but Jannat." (Bukhari, Muslim)

The benefits of Haj can be easily understood from the above two hadith.


Nabi Karîm Sallallâhu Alaihi Wasallam is reported to have said:

" The person who has the means to go to the house of Allah and does not go for Haj, he can die a Jew or Christian."

The Prophet Sallallâhu Alaihi Wasallam has likened a person having the means and not performing Haj with the Jews and Christians. They have wronged in their beliefs and actions, likewise this person is equally wrong and in error by not performing Haj even after possessing the means to do so.


    * The conditions which will make haj compulsory on a person are:

    * To be a Muslim.

    * To have the knowledge that haj is compulsory.

    * To be mature.

    * To be sane.

    * The time of haj.

    * Safety of route and sufficient funds for the journey to and from Makkah.

    * Female to be accompanied by a Mahram.


    * Wuqûf Arafah.

    * Tawâf Ziyârat.


    * Sa’î

    * Wuqûfe Muzdalifa

    * Rami

    * Tawâfe Widâ (except a woman who is impure at the time)

    * Halq or Qasr

    * Thabah for a Qârin or Mutamatti


    * Tawâfe Qudûm for an Âfâqi who is either a Mufrid or Qârin. (not for a Mutamatti)

    * Raml and Idhtibâ

    * To go to Mina on the 8th after Fajr and perform 5 salâts (Zuhr, Asr, Maghrib, Eshâ and Fajr) there and to spend the night there as well.

    * To go to Arafah from Mina after sunrise on the 9th.

    * Not to leave Arafah before the Imâm of haj.

    * To stay the night in Muzdalifa returning from Arafah.

    * To make ghusl in Arafah.

    * To spend the nights of Nahr in Mina.



A haj wherein Ihrâm is adopted for the performance of haj only. Such a haji is called a Mufrid.


A haj wherein two Ihrâms are adopted in one journey, one for performing Umrah and the other for Haj. Such a haji is called a Mutamatti.


A haj wherein one Ihrâm is adopted for both Haj and Umrah in one journey. Such a haji is called a Qârin.


A Miqât (Mawâqit - Plural) is that point or place where Ihrâm should be adopted. In terms of from where ihrâm should be adopted, people fall into 3 categories:

1. AHLUL ÂFÂQ: Those people who reside beyond the limits of the Mawâqit.

They must adopt ihrâm for Haj and Umra before or at the Miqât if they wish to proceed beyond the Miqât.

2. AHLUL HIL: Those people who live within the limits of the Mawâqit but beyond the Haram.

They can adopt the ihrâm for Haj and Umra anywhere between the Miqât and the boundaries of the Haram of Makkah. If they are entering the boundaries of the Haram for reasons other than haj and umra, they can do so without ihrâm.

3. AHLUL HARAM: Those people who live within the boundaries of the Haram of Makkah.

They should adopt ihrâm for haj anywhere within the limits of the Haram of Makkah and for Umra anywhere in the area called Hil.


Ihrâm literally means to make something harâm upon oneself. By adopting ihrâm (donning the two sheets, making niyat and reciting the talbiya, certain things which were halâl

(allowed) now become harâm (not allowed) upon that person. Thus, we can say that ihrâm is a state (condition) which a person has subjected himself to and he can reverse this state only if particular rites are performed.

Furthermore, the two sheets a Haji or Mu'tamir wears is also called ihrâm because it reflects ones intention and status.

Once a person adopts an ihrâm, it must not be ended abrubtly without completing the intended haj or umra. This applies even if a person has committed an act which will render his ihrâm fâsid.


    * if a muhrim was unable to make wuqûf of Arafah, he should then perform the acts of umra and terminate such an ihrâm.

    * if a muhrim is prevented from performing haj or umra, than such a muhrim can end the state of ihrâm by offering a sacrifice within the boundaries of the haram.

    * It is wâjib to perform the Qadha of any ihrâm terminated without performing the rites of the intended hajj or Umra.


    * To be a Muslim.

    * To form an intention and to recite the talbiya or any other zikr that is an acceptable substitute for the talbiya.


    * To adopt ihrâm from the miqât.

    * To stay away from that which is prohibited in ihrâm.


    * To perform ghusl or wudhu.

    * To apply itr before making an intention for the Ihrâm of Haj or Umrah.

    * To use two sheets as the dress for ihrâm.

    * To perform two rakâts salâh as sunnat of ihrâm.

    * To recite the talbiya as reported in the hadith .

    * To recite it loudly.

    * To recite it thrice.


Circumambulating the Ka’aba 7 times is called Tawâf.



This tawâf is performed on arrival at the Ka’aba. It is sunnat for an Âfâqi performing Haj Ifrâd or Qirân. It is not sunnat for a Mutamatti, Makkahn nor a person performing Umrah. It should be performed before Wuqûfe Arafah.


This tawâf is a rukn of Haj. It can be performed from subah sâdiq of the 10th Thul Hijjah till the sunset of the 12th Thul Hijjah.


This tawâf is performed prior to your departing from Makkah. It is wâjib for an Âfâqi but not a Makkahn. It cannot be performed before Tawâfe Ziyârat. The best time for its performance is just before you leave Makkah returning home.


This tawâf is a rukn of Umrah. (Note: Raml and Idhtibâ should also be observed in an umrah afterwhich Sa’î is compulsory.


A tawâf which becomes compulsory after an oath is taken for its performance.


This tawâf is performed upon entry in the Baitullah. It is like the two rakâts of tahiyyatul masjid.


This tawâf is optional and can be performed at any time.


    * To complete at least 4 circuits of the tawâf.

    * To make tawâf within the precincts of the Masjide Harâm and beyond the structure of the Baitullah (Ka’aba).

    * To perform Tawâf on your own.


    * To be clean (pâk) from Hadth Akbar and Asghar.

    * To cover your satr.

    * To walk and perform tawâf if are you fit enough to do so.

    * To commence the tawâf from ones right.

    * To include the Hateem in the circuits.

    * To complete 7 circuits for the tawâf.

    * To perform 2 rakâts after tawâf.

It is incorrect and sinful to omit the observance of a wâjib of tawâf. As such, it is compulsory (should one do so) to repeat such a tawâf whilst resident in Makkah. Otherwise upon returning home, he is liable for sadaqa. (Details f sadaqa will follow.)


    * Idhtibâ

    * Raml in the first 3 circuits of the tawâf.

Note: The above two apply to men only.

    * To stand facing the Hajre Aswad when commencing the tawâf.

    * To recite the Takbeer when in front of the Hajre Aswad in all circuits.

    * To lift both hands when standing before the Hajre Aswad and reciting the takbeer.

    * Istilâm - to kiss the Hajre Aswad or to touch it with your right hand and kiss the hand or from a distance stretch out arms with palms facing it and then kiss the palms.

    * To start the tawâf from Hajre Aswad.

    * To complete all the circiuts in succession.(i.e. without a break therein)


    * Face the Baitullah. (prohibited)

    * Talk unnecessarily.

    * Recite your azkâr in such a manner that you confuse fellow congregants. (Musallis and Mutawwifs)

    * Perform tawâf with impure clothes. (exceeding the accepted limits)

    * Omit Rami and Idhtibâ in a tawâf afterwhich Sa’î is compulsory.


    * After every tawâf it is compulsory to perform two rakâts of salâh. The responsibility of doing so remains even after returning home.

    * It is preferable for an Âfaqi to perform nafl tawâf rather than nafl salâh.

    * It is also preferable for an Âfaqi to perform more tawâf than umrah.

    * Make Istilâm of only Hajre Aswad and Rukn Yamani. (Istilâm of Rukn Yamani means to touch it with both hands or at least the right hand. No kissing of the Rukn Yamani.)



1. To perform Sa’î on your own.

2. Sa’î must be performed after a tawâf.

3. To commence the Sa’î on Mount Safâ and end on Mount Marwa.


1. To complete the remaining 3 circuits (after the compulsory 4) which will complete seven.

2. To perform Sa’î walking if you do not have a valid Shar'i reason for doing otherwise.


1. To leave Masjide Harâm for Sa’î by making Istilâm of Hajre Aswad.

2. To perform Sa’î after Tawâf without undue delay.

3. To climb onto Mount Safâ and Marwa and look at the Ka’aba from there.

4. To perform the circuits of Sa’î one after the other without any delay.

5. To run between Batnul Wâdi (Meelain Akhdarain) for males only.


    * It is preferable to perform Sa’î whilst in the state of wudhu. After completion of Sa’î, perform two rakâts of nafl salâh at the edge of the Matâf.

    * Performance of Sa’î is wâjib both for Haj and Umra.


    * The time for wuqûf spans from zawwâl of the 9th Thul Hijjah till subah sâdiq of the 10th Thul Hijjah.

    * It is wâjib to prolong your wuqûf from zawwâl till sunset, however even a moment of presence within the boundaries of Arafah is sufficient for the fulfilment of the Fardh obligation.

    * It is sunnat to have a ghusl on this day.

    * It is best and most virtuous to stand facing the Qibla and make dua with hands raised. If physical strength does not allow this, then stand as much as possible. This period should also be spent in the thikr of Allah.

    * Zohr and Asar Salât of this day must be combined and performed in the time of Zohr subject to conditions which follow hereunder:

    * The person must be in the state of Ihrâm of Haj.

    * They should be performed with jamât.

    * The Ameer of haj or his Representative must be present in the (congregation) jamât.

    * They should be performed after zawwâl but before the onset of Asar time.

    * They should be performed in the plains of Arafah or its nearby areas.

    * Each salâh will be performed with a separate Iqâmah.


    * Wuqûf of Muzdalifa can be made from subah sâdiq of the 10th till sunrise of the same day. Staying at Muzdalifa during haj is wâjib albeit for a moment. However it is sunnate muakkadah to stay at Muzdalifa during this time until it becomes reasonably light to the extent that there is sufficient time to perform 2 rakât salâh before sunrise.

    * It is sunnate muakkada to combine and perform Maghrib and Esha salâh during the time of Esha (this means that you will delay the performance of maghrib salâh) subject to conditions which follow hereunder:

    * The person must be in a state of Ihrâm of Haj.

    * It must be preceded by the Wuqûf of Arafah.

    * Both must be performed in the time of Esha.

    * Both the salâh are performed with one Iqâmah only.

    * It is makrûh to extend your wuqûf after sunrise and then depart for Mina.


    * Four days have been fixed for rami (pelting). The first 3 days are necessary for the validity of Haj. The compulsion of the fourth day depends on other factors.

    * It is compulsory (rukn) to throw at least 4 pebbles and wâjib to throw the remaining 3, making it seven in total.

    * Pebbles must be of earthly origin. (Those objects on which tayammum is permitted)

    * Rami must be done before Thabah and Halq.


    * To throw the pebbles and not to put or place them.

    * To throw the pebbles with your hands.

    * To make pebbles land close to the jamarahs. (At least a metre or two close.)

    * To perform rami personally unless circumstances do not permit.



Rami can be made from subah sâdiq until subah sâdiq of the next day. On this day only the Jamarah Uqba is pelted. It is sunnat to pelt from sunrise till zawwâl. From Zawwâl till sunset is a permitted period. From sunset till subah sâdiq of the next day is a makrûh time. However, if circumstances force a person to do rami in this time (as is the case nowadays) then it will not be makrûh. It is also makrûh to pelt from subah sâdiq of the 10th till sunrise of the same day.


On these days, all three jamarahs are pelted. Pelting can be done from zawwâl of that day till subah sâdiq of the next day. However, the sunnat time for rami is from zawwâl till sunset and thereafter, it will become makrûh. Despite this, if the situation on that particular day forces a person to pelt in the makrûh time (as is the case nowadays) then it will not be considered as makrûh.


If a person does not depart and leave the boundaries of Mina before the sunset of the 12th Thul Hijjah, it is makrûh for him to leave Mina without pelting on the 13th. Should a person extend his stay in Mina till the start of subah sâdiq on the 13th, then it is wâjib to make rami on that day. Non- observance will incur a damm.

On this day all three jamarahs will be pelted. This can be done from subah sâdiq till sunset. However, it is sunnat to do so after zawwâl and makrûh before zawwâl.


It is wâjib for a Qârin and Mutamatti to offer a sacrifice as appreciation for performing Haj & Umra in one journey if they have the means. Otherwise 10 fasts should be kept as a substitute. It is mustahab for a Mufrid to offer this sacrifice.

The fasts should be kept in the following manner:

3 fasts after release from your Umra Ihrâm during the months of haj but before the 10th Thul Hijjah. The remaining 7 should be kept after the Ayyâm Tashreeq anywhere but preferably in your place of residence.

It is necessary to offer the sacrifice on either the 10th, 11th or 12th but before the sunset of the 12th.


Halq is shaving of the head and Qasr is trimming the hair of the whole head by at least a centimetre. This act is wâjib for haj. It will lift all the prohibitions associated with the state of ihrâm except fulfilment of the carnal desire.

It can be done from subah sâdiq of the 10th with no time limit thereafter. However, it is wâjib to do it within the boundaries of the Haram and between the time after you complete rami of jamarah uqba on the 10th till sunset on the 12th. Not to perform halq or qasr within the boundaries of the haram and not adhering to the time limit will incur damm. It is best to do it on the 10th.

It is sunnat to make Halq whilst Qasr is merely permitted. For women it is sunnat to make Qasr while Halaq is totally prohibited.


Not adhering to the restrictions of Ihrâm and rules of haj is called jinâyat. As recompense for such shortcomings, the Shariah has imposed particular penalties.

Jinâyat are of 2 types:

Failure to comply with the restrictions of Ihrâm. Omission of a wâjib act of haj.

The nature of recompense for a jinâyat are of 3 types:


It denotes the sacrifice of a goat, sheep or a seventh part of a big animal. (Cow,ox,etc.) All requirements for an animal when observing Qurbâni (Eidul Adha) will also apply.


It denotes the sacrifice of a cow or the like. It becomes compulsory for only 2 instances of jinâyat.

    * When performing tawâfe ziyârat in the state of Hadth Akbar (requiring a ghusl) or in a state of menstruation or Nifâs.

    * When indulging in sexual intercourse after wuqûfe Arafah, before halaq on the 10th.


This term has 3 variants:

    * If the recompense is stipulated as Sadaqa, then it will denote the amount of Sadaqatul Fitr. (approximately one and three quarter kg of wheat or its equivalent in money)

    * If the recompense is stipulated as some sadaqa, then it will refer to a handful of grain.

    * If the recompense is linked particularly to wearing sewn clothes, applying perfume, paring nails, shaving hair due to some valid reason, then it will refer to giving 6 masâkeen one and three quarter kgs of wheat each.

Jinâyat can be committed with or without a valid excuse. The resultant recompense will then vary.

Valid excuses will include:

    * fever

    * Severe cold or heat

    * Wounds, sores, boils, blisters

    * headaches

    * large quantity of lice

    * Mistakes, forgetfulness, unconsciousness, sleep, poverty are not regarded as valid shari excuses.

If a complete jinâyat is committed as a result of a valid excuse, then one has the option to:

    * Give a damm

    * Fast 3 days.

    * Give 6 masakeen the equivalent of Sadaqatul Fitr.

If an incomplete jinâyat is committed as result of a valid excuse then one has the options of:

    * Fasting 3 days.

    * Giving 6 masakeen Sadaqatul Fitr.

It follows that recompense is obligatory even if a restriction of Ihrâm is not adhered to with a valid excuse. The only difference will be the penalties imposed.

Notwithstanding the above, if a wâjib act of haj is omitted deliberately without a valid reason then a penalty becomes obligatory but, if omitted with a valid excuse then no recompense is required or obligatory.


    * To apply perfume.

    * To wear sewn garments for males.

    * To cover the head and face for males and only the face for females.

    * To remove hair from the body.

    * To remove or kill lice from ones body.

    * To clip nails.

    * To indulge in sexual relations.

    * To hunt wild animals on land.

    * To cut the vegetation of the haram.

Besides 7, 8, and 9, commission thereof can be classified either as complete or incomplete jinâyat. (complete or incomplete could be determined by a full day or part thereof and a complete limb or part thereof)


The performance of Umrah is classified as Sunnat. Should a person have the means, he is obliged (Sunnate Muakkadah) to perform Umrah at least once in a lifetime.

Umrah can be performed anytime during the year except on the 9th, 10th, 11th, 12th, and 13th of Thul Haj.

Umrah performed during Ramadân is more virtous than an umrah on other days.

Our Prophet Mohammed Sallallâhu Alaihi Wasallam performed 4 Umrahs during his lifetime and all after making Hijrat to Medina.

In the year 6 A.H. on the occasion of the Treaty of Hudaibiya. (Though, the Prophet Sallallâhu Alaihi Wasallam as per the terms of the treaty could not perform Umrah that particular time, but it is listed as one by virtue of commencing it being in the state of Ihrâm. In the next year, (7 A.H.) as a qaza for the incomplete Umrah of Hudaibiya. In the year 8 A.H. returning from the expedition of Hunain. In the year 10 A.H. together as part of the Farewell Haj.


Hazrat Abu Hurairah reports that the Prophet Sallallâhu Alaihi Wasallam said:

" An umrah is recompense and atonement for the period till the performance of the next umrah ". (Bukhari - Muslim


Before you proceed beyond the miqât, do the following:

    * Take a bath (Make ghusl) as it is Sunnat, if not wudhu will suffice.

    * Wear the ihrâm sheets. (Ladies will wear normal clothing as part of their Ihrâam)

    * Perform 2 rakâts sunnatul ihrâm with headgear.

    * After the completion thereof, removing headgear, make intention: " O Allah, I intend performing umrah, therefore make it easy for me and accept it." Theresafter, recite the Talbiyah.

    * The recitation of the talbiya admits one into the state of ihrâm which effects certain restrictions.(eg. wearing perfume, etc) Recite the talbiya excessively and repeatedly.


Enter the Masjidul Harâm from Babus Salâm if no inconvenience is experienced. At the first sighting of the Ka’aba, make any dua you wish as this is an occasion when duas are certainly accepted by Allah. Do not allow such an opportunity to go by without deriving maximum benefit. thereafter proceed towards Hajre Aswad to commence tawâf.


Before you start tawâf, make Idhtibâ and it must be observed for the entire duration of the tawâf. Stand facing the Hajre aswad in such a manner that the Hajre Aswad remains to your right. Thereafter make intention of tawâf: " O Allah, I intend performing tawâf of your sacred house, therefore make it easy for me and accept it." Proceed towards the Hajre Aswad and when directly opposite, raise both hands (like in salâh) say: (Takbeer) After saying the takbeer, make Istilâm. Istilâm will either mean:

    * kissing the hajre aswad.

    * touching the Hajre Aswad with your right hand and then kissing the hand.

    * stretching out your arms with both palms facing the hajre Aswad, then kissing the palms.

    * Stop reciting the talbiya after the first istilâm.

    * Commence the tawâf by moving towards the right.

Men will make rami in the first 3 circuits of tawâf. Upon reaching the 4th corner of the Ka’aba (Rukn Yamani) touch it with the hands or at least the right hand but no kissing of the Rukn Yamani . When starting a new circuit say the takbeer and make istilâm again. On completion of the 7th circiut , make istilâm once again. During tawâf, one may engage in the recitation of the Qurân, Azkâr or duâs. The 3rd Kalima is recommended on three sides and Rabbana Âtinabetween the Ruknul Yamani and Hajre Aswad.


1. Perform 2 rakâts salâh(wâjib) behind Maqâme Ibrahim or any convenient place in the Haram. Be mindful of the prohibited times of salâh.

2. Thereafter, at the Multazam engage in dua with arms stretched above the head and clinging to the wall. (if not inconvenient)

3. Now you go the Zam Zam Well and drink its water. Face the Ka’aba and observe all other etiquette of drinking water. Return to the Ka’aba, make istilâm saying the takbeer.


1. Commence the Sa’î from Mount Safâ. Facing the Ka’aba make the intention for Sa’î: O Allah, I intend making Sa’î, therefore, make it easy and accept it." Recite the takbeer loudly and Durood Sharif softly.

2. Walk towards Marwah at normal walking pace.

3. Run (men only) in the area with green markings.

4. On reaching marwah, do the same as what you did on Mt Safâ.

5. Walking to and fro Safâ and Marwah, 7 times will complete Sa’î.

6. It is then sunnat to perform 2 rakkats nafl salâh anywhere in the Haram.


Men are required to shave their heads or clip their hair uniformly. A woman should cut the length of their fingertips.
(about an inch) This formally ends the restrictions of the ihrâm of umrah.



Take a bath if possible after performing Fajr Salât, otherwise wudhu will suffice. Don the two pieces of ihrâm (for a male). Perform two rakâts of Sunnate-Ihrâm with headgear. After completion of same , remove headgear and make intention: " O Allah , I am preparing for Haj , therefore make it easy for me , accept it and assist me , grant me blessing in it.I make intention for Fard Haj and I don the Ihrâm for You , O Allah ". Recite the Talbiya as well. You are now in the state in Ihrâm which prevents you from many things (refer to other books were these are discussed in detail) Recite excessively, in particular the Talbiya , and also the Tahleel , Tahmeed and Takbeer. You now proceed for Mina and try to reach there before Zawwal because staying there from Zawwal of this day till the morning of the next is Mustahab. Perform the next five Salâts there as well. (Zohr, Asr, Maghrib, Esha and Fajr)


When the sun has risen considerably, depart from Mina for the plains of Arafat.The wuqûf (stay) there is a rukn

(obligation) of Haj. En-route recite in abundance Talbiya etc. It is Wâjib to stay there from zawwal to sunset. The essence of Haj is embodied in your stay there, therefore do not allow this opportunity to elude you by being idle and involved in futile activity. Rather engage yourself in the Glorification of your Creator and, seek forgiveness and, salvation in particular for yourself and, generally the entire Ummah .If you are performing Salât with the Imâm of Haj

(this is very unlikey) then you will perform Zohr and Asr in the time of Zohr with one Athân and two Iqâmats (one for each salâh). If this is not possible then perform your Zohr and Asr in their respective times. Performance with jamât (congregation)is more desired.

(Note: According to the Hanafis, Zohr and Asr will read in its normal time because the conditions for joining these two salât are not met.)

Wait a little while after sunset and without performing Maghrib Salât, proceed towards MUZDALIFA . Do not perform Maghrib on your way there nor before the time of Esha.

After the time of Esha has commenced, perform Maghrib and Esha without any delay between them with one Athân and one Iqâmat . Upon completion, perform sunnats and nafl of Maghrib and Esha respectively. This is also a very auspicious night and reference of making thikr during this night is made in the Qurân. It is also recommended to pick up pebbles for rami there. (seven for the 10th: twenty one for the 11th; twenty one for the 12th and twenty one for the 13th should the need arise.)


As soon as dawn breaks, perform Fajr Salâh while it is still dark. About five minutes before sunrise, leave Muzdalifa for Mina. Today you are required to perform four very important rites of haj. Performing the first three in sequence is Wâjib:

1. Rami

2. Thabah

3. Halq

4. Tawâfe Ziyârat

1. RAMI (Pelting the Jamarah):

On this day only Jamarah Uqba must be pelted. Stand as close as five yards (otherwise as close as possible) to the jamarah. Pelt towards the bottom of the coloumn. Each pebble should be pelted separately. (all seven should not be thrown simultaneously) This jamrah can be pelted from subah sâdiq of the 10th up until sabah sâdiq of the 11th. However, from sunrise until zawwal is sunnat; from zawwâl until sunset is mubah (permissable); from sunset until subah sâdiq and from subah sâdiq of the 10th till sunrise of the same day is makrûh. If rami is amde after the permitted time, Damm will become Wâjib and Qaza will also have to be done. If due to circumstances (eg. old age, pressure of crowds)) pelting is done in the makruh time, it will not be regarded as makruh. This latitude applies to women also. As soon as you pelt the jamarah with the first pebble , stop the recitation of the talbiya.

2. THABAH (Sacrfice):

You now offer a sacrifice in appreciation for being afforded the opportunity to perform Haj and Umra in one journey. This sacrifice is different from the offerings during the days of Eidul Adha.

3. HALQ (Shaving or Clipping of Hair):

It is sunnat to take off all the hair for males, though trimming (uniformally) is also permitted. Women should take off the length of their fingertips. It is also sunnat to remove your hair in Mina. The removal of your hair marks the end of the state of ihrâm except for relations with your spouse.


This is a rukn of Haj. It should be performed at any time from subah sâdiq of the 10th. If delayed beyond the sunset of the 12th without a valid reason, Damm will have to be made. It is best to perform it on the 10th after fulfilling the first three rites of the same day. Should you perform tawâf in civilian clothing (which is now allowed), there is no idhtibâ (covering the upper body in such a manner as to expose the right shoulder). In either case Rami (walking briskly) must be observed in the first three circuits of tawâf. Perform the two rakâts of Tawâf and then make Sa’î of Safâ and Marwa. (commence at Safâ and end at Marwa) You now return to Mina and spend all your time there.


Today you have only one rite to observe, namely, Rami. Unlike the 10th wherein you pelted only Jamarah Uqba; on this day you will pelt in this sequence; Jamarah oola, Jamarah Wustâ and Jamarah Uqba. (seven pebbles for each Jamarah) Pelting can be done between Zawwâl of this day till subah sâdiq of the next. One has to consider that the sunnat time is from zawwâl till sunset and it is makruh from sunset till subah sâdiq. If due to circumstances (as explained for the 10th) Rami is done during this time, it will not be makruh. If you observe Rami after the permitted time Damm will become Wâjib and Qaza will also have to be done.


Today you also perform one rite, namely, Rami. the rules and regulations are the same as for the 11th.

If you have left the boundaries of Mina by sunset of this day, you will be exonerated from Rami on the 13th.


If one is still in Mina after sunset of the 12th but left before subah sâdiq then such action will be regarded as makruh because being in Mina required that you make Rami the next day. Today you will also pelt all three jamarahs. The time for pelting on this day is from subah sâdiq till sunset. Sunnat time is from zawwâl till sunset and makruh time is from subah sâdiq till zawwâl. If rami is made after sunset then Damm becomes Wâjib.


Returning from Mina concludes all rites of haj except ther above tawâf. It cannot be performed prior to tawâfe ziyârat but subsequently at any time. It is most recommended to perform it just before you finally depart Makkah. This tawâf is Wâjib. (not for napâk women) As a result, if omitted damm will become necessary. You do not make Raml in this tawâf nor is there a Sa’î thereafter.



1. Adhere to the instructions as detailed in the procedure of Umrah except that now you will will make intention:

" O Allah, I intend performing Haj, therefore make it easy for me and accept it ".

2. On reaching Makkah, perform Tawâf Liqâ (Qudoom) only. (For details, see section of Tawâf in procedure of umrah)

3. Observe Idhtibâ and Raml only if you wish to perform Sa’î of Haj immediately after Tawâf Liqâ.

4. A Mufrid does not stop reciting the Talbiya after making the 1st Istilâm in the tawâf Liqâ.

5. Thereafter remain in Makkah till the 8th Thul Hijjah in the state of ihrâm and complete the haj as outlined in the procedure of haj with the same ihrâm.

6. It is optional for a Mufrid to offer a sacrifice, as a result if one does not offer a sacrifice, one has to maintain a sequence between Rami and Halq only.


1. Perform a complete Haj as detailed in the procedure of haj except that:

a) now you will make intention: " O Allah , I intend performing Haj and Umrah, therefore make it easy for me and accept it".

b) do not stop reciting talbiya after making the 1st istilâm.

c) do not shave or trim your hair which would have released you from the state of ihrâm.

2. Immediately after completion of Umrah, perform Tawâf Qudoom (with Idhtibâ and Raml) and thereafter a Sa’î. Now you need not perform a Sa’î after Tawâf Ziyârat.

3. Remain in ihrâm till the 8th Thil Hijjah when you will proceed to Mina.

4. Complete the Haj as detailed in the procedure of haj.


   1. Perform a umrah as detailed in the procedure of Umrah.
   2. Perform a Haj as detailed in the procedure of Haj.

Source: Everymuslim.net

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