﴿ وَلِلَّهِ عَلَى ٱلنَّاسِ حِجُّ ٱلْبَيْتِ مَنِ ٱسْتَطَاعَ إِلَيْهِ سَبِيلًۭا ﴾
Thirteen stages in the order the pilgrim passes through them: where he is, which day, and what he does. Each stage carries its official text, and what the Quran and Sunnah say about it.
Hajj is journeying to the Sacred House at a set time to perform set rites, and it is the fifth pillar of Islam. Umrah is visiting the House for tawaf and sa‘y, and it is not tied to a particular month. God made both obligatory upon whoever is able, and made the Hajj an assembly where Muslims gather from every distant road onto one ground — where no rich man outranks a poor one by dress or by lineage.
Hajj and Umrah are established by the Quran, the Sunnah and the consensus of the community. God commanded that both be completed in a single verse, joining them in one address.
﴿ وَأَتِمُّوا۟ ٱلْحَجَّ وَٱلْعُمْرَةَ لِلَّهِ ۚ ﴾
It is obligatory once in a lifetime upon the Muslim who is adult, sane, free and able — ability in body, in means, and in safety of the road. For a woman the jurists added a mahram or trustworthy company, differing over whether it is a condition. Anything beyond the once is voluntary.
﴿ وَلِلَّهِ عَلَى ٱلنَّاسِ حِجُّ ٱلْبَيْتِ مَنِ ٱسْتَطَاعَ إِلَيْهِ سَبِيلًۭا ﴾
The months of Hajj are Shawwal, Dhul-Qi‘dah and ten of Dhul-Hijjah. The heart of the rites falls in five days — the eighth to the thirteenth — the greatest of them being the day of ‘Arafah, the ninth.
﴿ ٱلْحَجُّ أَشْهُرٌۭ مَّعْلُومَٰتٌۭ ﴾
It is valid at any time of year, and has no standing at ‘Arafah, no night at Mina and no stoning. It is ihram, tawaf, sa‘y, and shaving or shortening. Its ruling is disputed: ash-Shafi‘i and Ahmad held it obligatory; Abu Hanifa and Malik held it a confirmed sunnah.
«بُني الإسلامُ على خمسٍ، شهادةِ أن لا إله إلا اللهُ، وإقامِ الصلاةِ، وإيتاءِ الزكاةِ، والحجِّ، وصيامِ رمضانَ .»
Sahih (authentic) — الألباني صحيح النسائي · 5016
Read the whole line first so the order settles in your mind, then open whatever you need in detail.
The pilgrim puts on the two ihram garments, makes the intention when level with the miqat, and says the talbiyah.
The man wears the ihram garments, and a woman enters ihram in her ordinary clothes. On the plane the pilgrim will pass the miqat (the appointed point where ihram begins) in the air, and he must form the intention of ihram. He enters the rite as he draws level with the miqat and makes the talbiyah, saying: «لبيّك اللهم لبيّك لبيّك لاشريك لك لبيّك، إن الحمد والنعمة لك والملك لاشريك لك» — and he continues the talbiyah until he reaches the sacred ritual sites. Once the pilgrim has entered ihram he must avoid all the prohibitions of ihram. · Ministry of Hajj and Umrah (Saudi Arabia) — the «رحلة الحاج» component, haj.gov.sa · 1
Text of the Ministry of Hajj and Umrah, Saudi Arabia — quoted verbatim.
Once the pilgrim enters ihram - the state of ritual consecration - he must avoid all the prohibitions of ihram.
فِيهِ ءَايَٰتٌۢ بَيِّنَٰتٌۭ مَّقَامُ إِبْرَٰهِيمَ ۖ وَمَن دَخَلَهُۥ كَانَ ءَامِنًۭا ۗ وَلِلَّهِ عَلَى ٱلنَّاسِ حِجُّ ٱلْبَيْتِ مَنِ ٱسْتَطَاعَ إِلَيْهِ سَبِيلًۭا ۚ وَمَن كَفَرَ فَإِنَّ ٱللَّهَ غَنِىٌّ عَنِ ٱلْعَٰلَمِينَ
Meaning of the verse · Pickthall
Wherein are plain memorials (of Allah's guidance); the place where Abraham stood up to pray; and whosoever entereth it is safe. And pilgrimage to the House is a duty unto Allah for mankind, for him who can find a way thither. As for him who disbelieveth, (let him know that) lo! Allah is Independent of (all) creatures.
Tafsir · in Arabic — Tafsir al-Muyassar, King Fahd Complex
في هذا البيت دلالات ظاهرات أنه من بناء إبراهيم، وأن الله عظَّمه وشرَّفه، منها: مقام إبراهيم عليه السلام، وهو الحَجَر الذي كان يقف عليه حين كان يرفع القواعد من البيت هو وابنه إسماعيل، ومن دخل هذا البيت أَمِنَ على نفسه فلا يناله أحد بسوء. وقد أوجب الله على المستطيع من الناس في أي مكان قَصْدَ هذا البيت لأداء مناسك الحج. ومن جحد فريضة الحج فقد كفر، والله غني عنه وعن حجِّه وعمله، وعن سائر خَلْقه.
«تلبيةُ رسولِ اللَّهِ صلَّى اللَّهُ علَيهِ وسلَّمَ لبَّيكَ اللَّهمَّ لبَّيكَ ، لبَّيكَ لا شريكَ لَكَ لبَّيكَ إنَّ الحمدَ والنِّعمةَ لَكَ والملكَ ، لا شريكَ لَكَ .»
Sahih (authentic) — الألباني صحيح النسائي · 2748 Narrated by: عبدالله بن عمر
On first arriving the pilgrim makes seven circuits, prays two rak'ahs, then performs the sa'y or defers it.
The arrival tawaf, seven circuits, for the one performing ifrad and the one performing qiran; then he prays the two rak'as of the tawaf behind the Station of Ibrahim if that is possible. Both are permitted to bring the sa'y of Hajj forward and perform it after this tawaf, and then no sa'y remains upon them afterwards. Neither of them shaves any hair; they stay in ihram until the time comes to go out to the ritual sites. The one performing tamattu' performs the tawaf and the sa'y, shortens his hair and comes out of ihram; then, when the time comes to go out to the ritual sites on the night of the eighth, he enters ihram for Hajj from Mecca. · Ministry of Hajj and Umrah (Saudi Arabia) — the «رحلة الحاج» component, haj.gov.sa · 1
Text of the Ministry of Hajj and Umrah, Saudi Arabia — quoted verbatim.
The two of them are permitted to bring the sa'y of Hajj forward after this tawaf, so no sa'y is due from them afterwards.
إِنَّ أَوَّلَ بَيْتٍۢ وُضِعَ لِلنَّاسِ لَلَّذِى بِبَكَّةَ مُبَارَكًۭا وَهُدًۭى لِّلْعَٰلَمِينَ
Meaning of the verse · Pickthall
Lo! the first Sanctuary appointed for mankind was that at Becca, a blessed place, a guidance to the peoples;
Tafsir · in Arabic — Tafsir al-Muyassar, King Fahd Complex
إن أول بيت بُني لعبادة الله في الأرض لهو بيت الله الحرام الذي في "مكة"، وهذا البيت مبارك تضاعف فيه الحسنات، وتتنزل فيه الرحمات، وفي استقباله في الصلاة، وقصده لأداء الحج والعمرة، صلاح وهداية للناس أجمعين.
The pilgrim moves to Mina at dawn on the eighth and stays there that day and night.
Setting out for Mina at dawn on the eighth of Dhu al-Hijja, and staying there until dawn on the ninth. Spending the night at Mina on the Day of Tarwiyah is a sunna and not obligatory; if the pilgrim goes straight to Arafah on the ninth, that is open to him. · Ministry of Hajj and Umrah (Saudi Arabia) — the «رحلة الحاج» component, haj.gov.sa · 1
Text of the Ministry of Hajj and Umrah, Saudi Arabia — quoted verbatim.
If the pilgrim goes straight to Arafah on the ninth, he may do so.
The pilgrim stands at Arafah through the day, joins the noon and afternoon prayers at the earlier time, and supplicates until sunset.
Setting out for Arafah on the ninth of Dhu al-Hijja. There the pilgrims pray Dhuhr and join Asr to it, brought forward. They remain at Arafah until sunset. On this day the pilgrim should devote himself to his Lord until the sun sets, and should make much supplication for himself, his family and the Muslims, for the good of this world and the next, and keep to the comprehensive prophetic supplications. · Ministry of Hajj and Umrah (Saudi Arabia) — the «رحلة الحاج» component, haj.gov.sa · 1
Text of the Ministry of Hajj and Umrah, Saudi Arabia — quoted verbatim.
The pilgrims remain at Arafah until sunset.
لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا۟ فَضْلًۭا مِّن رَّبِّكُمْ ۚ فَإِذَآ أَفَضْتُم مِّنْ عَرَفَٰتٍۢ فَٱذْكُرُوا۟ ٱللَّهَ عِندَ ٱلْمَشْعَرِ ٱلْحَرَامِ ۖ وَٱذْكُرُوهُ كَمَا هَدَىٰكُمْ وَإِن كُنتُم مِّن قَبْلِهِۦ لَمِنَ ٱلضَّآلِّينَ
Meaning of the verse · Pickthall
It is no sin for you that ye seek the bounty of your Lord (by trading). But, when ye press on in the multitude from 'Arafat, remember Allah by the sacred monument. Remember Him as He hath guided you, although before ye were of those astray.
Tafsir · in Arabic — Tafsir al-Muyassar, King Fahd Complex
ليس عليكم حرج في أن تطلبوا رزقًا من ربكم بالربح من التجارة في أيام الحج. فإذا دفعتم بعد غروب الشمس راجعين من "عرفات" -وهي المكان الذي يقف فيه الحجاج يوم التاسع من ذي الحجة- فاذكروا الله بالتسبيح والتلبية والدعاء عند المشعر الحرام -"المزدلفة"-، واذكروا الله على الوجه الصحيح الذي هداكم إليه، ولقد كنتم من قبل هذا الهدى في ضلال لا تعرفون معه الحق.
«الحجُّ عرفةُ ، فمن أدرك عرفةَ فقد أدرك الحجَّ .»
Sahih (authentic) — ابن الملقن البدر المنير · 6/230 Narrated by: عبدالرحمن بن يعمر الديلي
After sunset the pilgrim moves on to Muzdalifah, prays the sunset and night prayers joined, stays overnight, and gathers his pebbles.
When the sun sets the pilgrims move on to Muzdalifah, with calm and dignity. On arriving they pray Maghrib and Isha joined together. They gather the pebbles for the jamarat (the stone pillars), seven pebbles for the stoning of Jamrat al-Aqaba. The Prophet (peace be upon him) stayed the night at Muzdalifah until Fajr. A pebble is about the size of a fingertip. Gathering the pebbles at Muzdalifah is recommended, not obligatory; if he gathers the pebbles for the jamarat from any place, that is valid. · Ministry of Hajj and Umrah (Saudi Arabia) — the «رحلة الحاج» component, haj.gov.sa · 1
Text of the Ministry of Hajj and Umrah, Saudi Arabia — quoted verbatim.
A pebble is about the size of a fingertip.
لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا۟ فَضْلًۭا مِّن رَّبِّكُمْ ۚ فَإِذَآ أَفَضْتُم مِّنْ عَرَفَٰتٍۢ فَٱذْكُرُوا۟ ٱللَّهَ عِندَ ٱلْمَشْعَرِ ٱلْحَرَامِ ۖ وَٱذْكُرُوهُ كَمَا هَدَىٰكُمْ وَإِن كُنتُم مِّن قَبْلِهِۦ لَمِنَ ٱلضَّآلِّينَ
Meaning of the verse · Pickthall
It is no sin for you that ye seek the bounty of your Lord (by trading). But, when ye press on in the multitude from 'Arafat, remember Allah by the sacred monument. Remember Him as He hath guided you, although before ye were of those astray.
Tafsir · in Arabic — Tafsir al-Muyassar, King Fahd Complex
ليس عليكم حرج في أن تطلبوا رزقًا من ربكم بالربح من التجارة في أيام الحج. فإذا دفعتم بعد غروب الشمس راجعين من "عرفات" -وهي المكان الذي يقف فيه الحجاج يوم التاسع من ذي الحجة- فاذكروا الله بالتسبيح والتلبية والدعاء عند المشعر الحرام -"المزدلفة"-، واذكروا الله على الوجه الصحيح الذي هداكم إليه، ولقد كنتم من قبل هذا الهدى في ضلال لا تعرفون معه الحق.
The pilgrim stones Jamrat al-Aqaba with seven pebbles, saying the takbir with each one, then shaves or trims.
Jamrat al-Aqaba is the largest of the jamarat (the stone pillars). It lies at the far end of Mina on the side towards Mecca, and it is the only jamra stoned on the day of Eid al-Adha. The pilgrim throws seven pebbles at it, following the Prophet (peace be upon him). The time for stoning begins at the middle of the night before Eid and continues to the end of that day. As the stoning begins the talbiyah stops and the takbir begins, and the pilgrim says the takbir with each pebble. After the stoning a man shaves his head or shortens his hair, and a woman shortens her hair by about a fingertip's length. With this the first coming out of ihram takes place, so everything among the prohibitions of ihram becomes permitted except women. After the stoning and the shaving it is a sunna to bathe, to clean oneself, to use perfume and to put on clothes, as the Prophet (peace be upon him) did. It is recommended to move on after the stoning and not to linger, so that the pilgrims can move freely. · Ministry of Hajj and Umrah (Saudi Arabia) — the «رحلة الحاج» component, haj.gov.sa · 1
Text of the Ministry of Hajj and Umrah, Saudi Arabia — quoted verbatim.
It is recommended to leave after the stoning and not to linger, so the movement of pilgrims stays easy.
وَأَتِمُّوا۟ ٱلْحَجَّ وَٱلْعُمْرَةَ لِلَّهِ ۚ فَإِنْ أُحْصِرْتُمْ فَمَا ٱسْتَيْسَرَ مِنَ ٱلْهَدْىِ ۖ وَلَا تَحْلِقُوا۟ رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ ٱلْهَدْىُ مَحِلَّهُۥ ۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِۦٓ أَذًۭى مِّن رَّأْسِهِۦ فَفِدْيَةٌۭ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍۢ ۚ فَإِذَآ أَمِنتُمْ فَمَن تَمَتَّعَ بِٱلْعُمْرَةِ إِلَى ٱلْحَجِّ فَمَا ٱسْتَيْسَرَ مِنَ ٱلْهَدْىِ ۚ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَٰثَةِ أَيَّامٍۢ فِى ٱلْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ ۗ تِلْكَ عَشَرَةٌۭ كَامِلَةٌۭ ۗ ذَٰلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُۥ حَاضِرِى ٱلْمَسْجِدِ ٱلْحَرَامِ ۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ
Meaning of the verse · Pickthall
Perform the pilgrimage and the visit (to Makka) for Allah. And if ye are prevented, then send such gifts as can be obtained with ease, and shave not your heads until the gifts have reached their destination. And whoever among you is sick or hath an ailment of the head must pay a ransom of fasting or almsgiving or offering. And if ye are in safety, then whosoever contenteth himself with the visit for the pilgrimage (shall give) such gifts as can be had with ease. And whosoever cannot find (such gifts), then a fast of three days while on the pilgrimage, and of seven when ye have returned; that is, ten in all. That is for him whoso folk are not present at the Inviolable Place of Worship. Observe your duty to Allah, and know that Allah is severe in punishment.
Tafsir · in Arabic — Tafsir al-Muyassar, King Fahd Complex
وأدُّوا الحج والعمرة تامَّيْنِ، خالصين لوجه الله تعالى. فإن منعكم عن الذهاب لإتمامهما بعد الإحرام بهما مانع كالعدو والمرض، فالواجب عليكم ذَبْحُ ما تيسر لكم من الإبل أو البقر أو الغنم تقربًا إلى الله تعالى؛ لكي تَخْرُجوا من إحرامكم بحلق شعر الرأس أو تقصيره، ولا تحلقوا رؤوسكم إذا كنتم محصرين حتى ينحر المحصر هديه في الموضع الذي حُصر فيه ثم يحل من إحرامه، كما نحر النبي صلى الله عليه وسلم في "الحديبية" ثم حلق رأسه، وغير المحصر لا ينحر الهدي إلا في الحرم، الذي هو محله في يوم العيد، اليوم العاشر وما بعده من أيام التشريق. فمن كان منكم مريضًا، أو به أذى من رأسه يحتاج معه إلى الحلق -وهو مُحْرِم- حَلَق، وعليه فدية: بأن يصوم ثلاثة أيام، أو يتصدق على ستة مساكين لكل مسكين نصف صاع من طعام، أو يذبح شاة لفقراء الحرم. فإذا كنتم في أمن وصحَّة: فمن استمتع بالعمرة إلى الحج وذلك باستباحة ما حُرِّم عليه بسبب الإحرام بعد انتهاء عمرته، فعليه ذبح ما تيسر من الهدي، فمن لم يجد هَدْيًا يذبحه فعليه صيام ثلاثة أيام في أشهر الحج، وسبعة إذا فرغتم من أعمال الحج ورجعتم إلى أهليكم، تلك عشرة كاملة لا بد من صيامها. ذلك الهَدْيُ وما ترتب عليه من الصيام لمن لم يكن أهله من ساكني أرض الحرم، وخافوا الله تعالى وحافظوا على امتثال أوامره واجتناب نواهيه، واعلموا أن الله شديد العقاب لمن خالف أمره، وارتكب ما عنه زجر.
The pilgrim slaughters his sacrifice on the day of Eid.
By it the pilgrim draws near to Allah. It was prescribed to revive the practice of Ibrahim (peace be upon him), and it is carried out on one of the best of days in the sight of Allah. · Ministry of Hajj and Umrah (Saudi Arabia) — the «رحلة الحاج» component, haj.gov.sa · 1
Text of the Ministry of Hajj and Umrah, Saudi Arabia — quoted verbatim.
لِّيَشْهَدُوا۟ مَنَٰفِعَ لَهُمْ وَيَذْكُرُوا۟ ٱسْمَ ٱللَّهِ فِىٓ أَيَّامٍۢ مَّعْلُومَٰتٍ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِيمَةِ ٱلْأَنْعَٰمِ ۖ فَكُلُوا۟ مِنْهَا وَأَطْعِمُوا۟ ٱلْبَآئِسَ ٱلْفَقِيرَ
Meaning of the verse · Pickthall
That they may witness things that are of benefit to them, and mention the name of Allah on appointed days over the beast of cattle that He hath bestowed upon them. Then eat thereof and feed therewith the poor unfortunate.
Tafsir · in Arabic — Tafsir al-Muyassar, King Fahd Complex
وأعلِمْ- يا إبراهيم- الناس بوجوب الحج عليهم يأتوك على مختلف أحوالهم مشاةً وركبانًا على كل ضامر من الإبل، وهو: (الخفيف اللحم من السَّيْر والأعمال لا من الهُزال)، يأتين من كل طريق بعيد؛ ليحضروا منافع لهم من: مغفرة ذنوبهم، وثواب أداء نسكهم وطاعتهم، وتكَسُّبِهم في تجاراتهم، وغير ذلك؛ وليذكروا اسم الله على ذَبْح ما يتقربون به من الإبل والبقر والغنم في أيام معيَّنة هي: عاشر ذي الحجة وثلاثة أيام بعده؛ شكرًا لله على نعمه، وهم مأمورون أن يأكلوا مِن هذه الذبائح استحبابًا، ويُطعموا منها الفقير الذي اشتد فقره.
The pilgrim returns to the Sacred Mosque, makes Tawaf al-Ifada, prays two rak'ahs, and performs the sa'y if he has not already.
The pilgrims go to the Haram to perform Tawaf al-Ifada. They pray the two rak'as of the tawaf. Then the sa'y, if the pilgrim has not already performed it; if he brought the sa'y forward with the arrival tawaf, he does not repeat it. · Ministry of Hajj and Umrah (Saudi Arabia) — the «رحلة الحاج» component, haj.gov.sa · 1
Text of the Ministry of Hajj and Umrah, Saudi Arabia — quoted verbatim.
If he already performed the sa'y with the arrival tawaf, he does not repeat it.
ثُمَّ لْيَقْضُوا۟ تَفَثَهُمْ وَلْيُوفُوا۟ نُذُورَهُمْ وَلْيَطَّوَّفُوا۟ بِٱلْبَيْتِ ٱلْعَتِيقِ
Meaning of the verse · Pickthall
Then let them make an end of their unkemptness and pay their vows and go around the ancient House.
Tafsir · in Arabic — Tafsir al-Muyassar, King Fahd Complex
ثم ليكمل الحجاج ما بقي عليهم من النُّسُك، بإحلالهم وخروجهم من إحرامهم، وذلك بإزالة ما تراكم مِن وسخ في أبدانهم، وقص أظفارهم، وحلق شعرهم، وليوفوا بما أوجبوه على أنفسهم من الحج والعمرة والهدايا، وليطوفوا بالبيت العتيق القديم، الذي أعتقه الله مِن تسلُّط الجبارين عليه، وهو الكعبة.
The pilgrim returns to Mina, stays there the nights of Tashriq, stones its jamarat, and says the takbir often.
The pilgrim returns to Mina to spend the nights of Tashriq there and to stone the jamarat. Spending the nights of Tashriq at Mina runs from the evening of the 10th (the night of the 11th) to the evening of the 12th (the night of the 13th) of Dhu al-Hijja. The sunna during the days of Tashriq is to say the takbir often at all times, and especially after the prayers. · Ministry of Hajj and Umrah (Saudi Arabia) — the «رحلة الحاج» component, haj.gov.sa · 1
Text of the Ministry of Hajj and Umrah, Saudi Arabia — quoted verbatim.
Staying overnight at Mina on the nights of Tashriq runs from the evening of day 10 (night 11) to the evening of day 12 (night 13) of Dhu al-Hijja.
۞ وَٱذْكُرُوا۟ ٱللَّهَ فِىٓ أَيَّامٍۢ مَّعْدُودَٰتٍۢ ۚ فَمَن تَعَجَّلَ فِى يَوْمَيْنِ فَلَآ إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلَآ إِثْمَ عَلَيْهِ ۚ لِمَنِ ٱتَّقَىٰ ۗ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ
Meaning of the verse · Pickthall
Remember Allah through the appointed days. Then whoso hasteneth (his departure) by two days, it is no sin for him, and whoso delayeth, it is no sin for him; that is for him who wardeth off (evil). Be careful of your duty to Allah, and know that unto Him ye will be gathered.
Tafsir · in Arabic — Tafsir al-Muyassar, King Fahd Complex
واذكروا الله تسبيحًا وتكبيرًا في أيام قلائل، وهي أيام التشريق: الحادي عشر والثاني عشر والثالث عشر من شهر ذي الحجة. فمن أراد التعجل وخرج من "مِنى" قبل غروب شمس اليوم الثاني عشر بعد رمي الجمار فلا ذنب عليه، ومن تأخر بأن بات بـ "مِنى" حتى يرمي الجمار في اليوم الثالث عشر فلا ذنب عليه، لمن اتقى الله في حجه. والتأخر أفضل؛ لأنه تزوُّد في العبادة واقتداء بفعل النبي صلى الله عليه وسلم. وخافوا الله- أيها المسلمون- وراقبوه في كل أعمالكم، واعلموا أنكم إليه وحده تُحْشَرون بعد موتكم للحساب والجزاء.
«أيَّامُ التَّشريقِ أيَّامُ أكلٍ وشربٍ .»
Sahih (authentic) — الزرقاني مختصر المقاصد · 254 Narrated by: [نبيشة الخير الهذلي]
The pilgrim stones the three jamarat after midday, standing to supplicate after the small one and the middle one.
Stoning the three jamarat begins after the sun passes its zenith and continues until sunset on the 13th of Dhu al-Hijja. He stones the small jamra with seven pebbles, then stands and supplicates at very great length, as the Prophet (peace be upon him) did; then he stones the middle jamra with seven; then stands after it and supplicates at length, as the Prophet (peace be upon him) did; then he stones the large one (Jamrat al-Aqaba) with seven and moves on. · Ministry of Hajj and Umrah (Saudi Arabia) — the «رحلة الحاج» component, haj.gov.sa · 1
Text of the Ministry of Hajj and Umrah, Saudi Arabia — quoted verbatim.
Stoning the three jamarat begins after midday and extends until sunset on day 13 of Dhu al-Hijja.
۞ وَٱذْكُرُوا۟ ٱللَّهَ فِىٓ أَيَّامٍۢ مَّعْدُودَٰتٍۢ ۚ فَمَن تَعَجَّلَ فِى يَوْمَيْنِ فَلَآ إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلَآ إِثْمَ عَلَيْهِ ۚ لِمَنِ ٱتَّقَىٰ ۗ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ
Meaning of the verse · Pickthall
Remember Allah through the appointed days. Then whoso hasteneth (his departure) by two days, it is no sin for him, and whoso delayeth, it is no sin for him; that is for him who wardeth off (evil). Be careful of your duty to Allah, and know that unto Him ye will be gathered.
Tafsir · in Arabic — Tafsir al-Muyassar, King Fahd Complex
واذكروا الله تسبيحًا وتكبيرًا في أيام قلائل، وهي أيام التشريق: الحادي عشر والثاني عشر والثالث عشر من شهر ذي الحجة. فمن أراد التعجل وخرج من "مِنى" قبل غروب شمس اليوم الثاني عشر بعد رمي الجمار فلا ذنب عليه، ومن تأخر بأن بات بـ "مِنى" حتى يرمي الجمار في اليوم الثالث عشر فلا ذنب عليه، لمن اتقى الله في حجه. والتأخر أفضل؛ لأنه تزوُّد في العبادة واقتداء بفعل النبي صلى الله عليه وسلم. وخافوا الله- أيها المسلمون- وراقبوه في كل أعمالكم، واعلموا أنكم إليه وحده تُحْشَرون بعد موتكم للحساب والجزاء.
The pilgrim stones the three jamarat after midday, then either hastens out before sunset or stays the night.
Stoning the three jamarat after the sun passes its zenith. Whoever wishes to leave early must depart from Mina before sunset; if the sun sets and he has not left Mina, spending the night there becomes obligatory. · Ministry of Hajj and Umrah (Saudi Arabia) — the «رحلة الحاج» component, haj.gov.sa · 1 · Stoning before the sun passes its zenith is permitted on this day according to the view of Ata', Tawus and Muhammad al-Baqir, a narration from Abu Hanifa, and the view of Ibn al-Jawzi and Ibn Aqil al-Hanbali; these views may be acted upon if the crowding at the stoning is severe on this day.
Text of the Ministry of Hajj and Umrah, Saudi Arabia — quoted verbatim.
Whoever wants to hasten and depart must leave Mina before sunset; if the sun sets and he has not left Mina, staying overnight becomes obligatory.
۞ وَٱذْكُرُوا۟ ٱللَّهَ فِىٓ أَيَّامٍۢ مَّعْدُودَٰتٍۢ ۚ فَمَن تَعَجَّلَ فِى يَوْمَيْنِ فَلَآ إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلَآ إِثْمَ عَلَيْهِ ۚ لِمَنِ ٱتَّقَىٰ ۗ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ
Meaning of the verse · Pickthall
Remember Allah through the appointed days. Then whoso hasteneth (his departure) by two days, it is no sin for him, and whoso delayeth, it is no sin for him; that is for him who wardeth off (evil). Be careful of your duty to Allah, and know that unto Him ye will be gathered.
Tafsir · in Arabic — Tafsir al-Muyassar, King Fahd Complex
واذكروا الله تسبيحًا وتكبيرًا في أيام قلائل، وهي أيام التشريق: الحادي عشر والثاني عشر والثالث عشر من شهر ذي الحجة. فمن أراد التعجل وخرج من "مِنى" قبل غروب شمس اليوم الثاني عشر بعد رمي الجمار فلا ذنب عليه، ومن تأخر بأن بات بـ "مِنى" حتى يرمي الجمار في اليوم الثالث عشر فلا ذنب عليه، لمن اتقى الله في حجه. والتأخر أفضل؛ لأنه تزوُّد في العبادة واقتداء بفعل النبي صلى الله عليه وسلم. وخافوا الله- أيها المسلمون- وراقبوه في كل أعمالكم، واعلموا أنكم إليه وحده تُحْشَرون بعد موتكم للحساب والجزاء.
The pilgrim stones the three jamarat on the last of the days of Tashriq.
Stoning the three jamarat (the stone pillars) after the sun passes its zenith; it ends at sunset. · Ministry of Hajj and Umrah (Saudi Arabia) — the «رحلة الحاج» component, haj.gov.sa · 1
Text of the Ministry of Hajj and Umrah, Saudi Arabia — quoted verbatim.
Stoning the three jamarat is after midday and ends at sunset.
۞ وَٱذْكُرُوا۟ ٱللَّهَ فِىٓ أَيَّامٍۢ مَّعْدُودَٰتٍۢ ۚ فَمَن تَعَجَّلَ فِى يَوْمَيْنِ فَلَآ إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلَآ إِثْمَ عَلَيْهِ ۚ لِمَنِ ٱتَّقَىٰ ۗ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ
Meaning of the verse · Pickthall
Remember Allah through the appointed days. Then whoso hasteneth (his departure) by two days, it is no sin for him, and whoso delayeth, it is no sin for him; that is for him who wardeth off (evil). Be careful of your duty to Allah, and know that unto Him ye will be gathered.
Tafsir · in Arabic — Tafsir al-Muyassar, King Fahd Complex
واذكروا الله تسبيحًا وتكبيرًا في أيام قلائل، وهي أيام التشريق: الحادي عشر والثاني عشر والثالث عشر من شهر ذي الحجة. فمن أراد التعجل وخرج من "مِنى" قبل غروب شمس اليوم الثاني عشر بعد رمي الجمار فلا ذنب عليه، ومن تأخر بأن بات بـ "مِنى" حتى يرمي الجمار في اليوم الثالث عشر فلا ذنب عليه، لمن اتقى الله في حجه. والتأخر أفضل؛ لأنه تزوُّد في العبادة واقتداء بفعل النبي صلى الله عليه وسلم. وخافوا الله- أيها المسلمون- وراقبوه في كل أعمالكم، واعلموا أنكم إليه وحده تُحْشَرون بعد موتكم للحساب والجزاء.
The pilgrim makes his last tawaf, then travels.
This is the last stage of the Hajj journey. The pilgrim performs the farewell tawaf and then travels straight away. Performing the farewell tawaf is obligatory; whoever omits it owes a blood offering. If a woman is menstruating, the farewell tawaf is dropped from her. · Ministry of Hajj and Umrah (Saudi Arabia) — the «رحلة الحاج» component, haj.gov.sa · 1
Text of the Ministry of Hajj and Umrah, Saudi Arabia — quoted verbatim.
If a woman menstruates, the farewell tawaf is waived for her.
Umrah is ihram, tawaf, sa'y and shaving: it has no standing at Arafah, no staying overnight at Muzdalifah and Mina, and no stoning of the jamarat — these three belong to Hajj alone. · Agreed upon by the four schools
At the miqat the one entering ihram intends Umrah, so his ihram takes effect and its prohibitions bind him. A man strips down to a waist wrap and a shoulder cloth; a woman enters ihram in her clothes.
The miqat is crossed in the plane before it is ever seen, so wash and put on the waist wrap at the airport, and make the intention when the pilot announces it is reached.
وَأَتِمُّوا۟ ٱلْحَجَّ وَٱلْعُمْرَةَ لِلَّهِ ۚ فَإِنْ أُحْصِرْتُمْ فَمَا ٱسْتَيْسَرَ مِنَ ٱلْهَدْىِ ۖ وَلَا تَحْلِقُوا۟ رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ ٱلْهَدْىُ مَحِلَّهُۥ ۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِۦٓ أَذًۭى مِّن رَّأْسِهِۦ فَفِدْيَةٌۭ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍۢ ۚ فَإِذَآ أَمِنتُمْ فَمَن تَمَتَّعَ بِٱلْعُمْرَةِ إِلَى ٱلْحَجِّ فَمَا ٱسْتَيْسَرَ مِنَ ٱلْهَدْىِ ۚ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَٰثَةِ أَيَّامٍۢ فِى ٱلْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ ۗ تِلْكَ عَشَرَةٌۭ كَامِلَةٌۭ ۗ ذَٰلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُۥ حَاضِرِى ٱلْمَسْجِدِ ٱلْحَرَامِ ۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ
Meaning of the verse · Pickthall
Perform the pilgrimage and the visit (to Makka) for Allah. And if ye are prevented, then send such gifts as can be obtained with ease, and shave not your heads until the gifts have reached their destination. And whoever among you is sick or hath an ailment of the head must pay a ransom of fasting or almsgiving or offering. And if ye are in safety, then whosoever contenteth himself with the visit for the pilgrimage (shall give) such gifts as can be had with ease. And whosoever cannot find (such gifts), then a fast of three days while on the pilgrimage, and of seven when ye have returned; that is, ten in all. That is for him whoso folk are not present at the Inviolable Place of Worship. Observe your duty to Allah, and know that Allah is severe in punishment.
Tafsir · in Arabic — Tafsir al-Muyassar, King Fahd Complex
وأدُّوا الحج والعمرة تامَّيْنِ، خالصين لوجه الله تعالى. فإن منعكم عن الذهاب لإتمامهما بعد الإحرام بهما مانع كالعدو والمرض، فالواجب عليكم ذَبْحُ ما تيسر لكم من الإبل أو البقر أو الغنم تقربًا إلى الله تعالى؛ لكي تَخْرُجوا من إحرامكم بحلق شعر الرأس أو تقصيره، ولا تحلقوا رؤوسكم إذا كنتم محصرين حتى ينحر المحصر هديه في الموضع الذي حُصر فيه ثم يحل من إحرامه، كما نحر النبي صلى الله عليه وسلم في "الحديبية" ثم حلق رأسه، وغير المحصر لا ينحر الهدي إلا في الحرم، الذي هو محله في يوم العيد، اليوم العاشر وما بعده من أيام التشريق. فمن كان منكم مريضًا، أو به أذى من رأسه يحتاج معه إلى الحلق -وهو مُحْرِم- حَلَق، وعليه فدية: بأن يصوم ثلاثة أيام، أو يتصدق على ستة مساكين لكل مسكين نصف صاع من طعام، أو يذبح شاة لفقراء الحرم. فإذا كنتم في أمن وصحَّة: فمن استمتع بالعمرة إلى الحج وذلك باستباحة ما حُرِّم عليه بسبب الإحرام بعد انتهاء عمرته، فعليه ذبح ما تيسر من الهدي، فمن لم يجد هَدْيًا يذبحه فعليه صيام ثلاثة أيام في أشهر الحج، وسبعة إذا فرغتم من أعمال الحج ورجعتم إلى أهليكم، تلك عشرة كاملة لا بد من صيامها. ذلك الهَدْيُ وما ترتب عليه من الصيام لمن لم يكن أهله من ساكني أرض الحرم، وخافوا الله تعالى وحافظوا على امتثال أوامره واجتناب نواهيه، واعلموا أن الله شديد العقاب لمن خالف أمره، وارتكب ما عنه زجر.
The one in ihram raises his voice with the talbiyah after entering it, repeating it often until the tawaf begins.
The talbiyah is a call, not a chant: a man raises his voice with it without disturbing those around him, and a woman says it so she hears herself.
Seven circuits around the Kaaba, starting at the Black Stone and ending there, with the House on the left of the one circling.
A circuit counts from drawing level with the Stone, not from reaching it; whoever seeks to touch it in the crowd harms people and miscounts. Pointing with the hand is enough.
وَإِذْ جَعَلْنَا ٱلْبَيْتَ مَثَابَةًۭ لِّلنَّاسِ وَأَمْنًۭا وَٱتَّخِذُوا۟ مِن مَّقَامِ إِبْرَٰهِۦمَ مُصَلًّۭى ۖ وَعَهِدْنَآ إِلَىٰٓ إِبْرَٰهِۦمَ وَإِسْمَٰعِيلَ أَن طَهِّرَا بَيْتِىَ لِلطَّآئِفِينَ وَٱلْعَٰكِفِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ
Meaning of the verse · Pickthall
And when We made the House (at Makka) a resort for mankind and sanctuary, (saying): Take as your place of worship the place where Abraham stood (to pray). And We imposed a duty upon Abraham and Ishmael, (saying): Purify My house for those who go around and those who meditate therein and those who bow down and prostrate themselves (in worship).
Tafsir · in Arabic — Tafsir al-Muyassar, King Fahd Complex
واذكر -أيها النبي- حين جعلنا الكعبة مرجعًا للناس، يأتونه، ثم يرجعون إلى أهليهم، ثم يعودون إليه، ومجمعًا لهم في الحج والعمرة والطواف والصلاة، وأمنًا لهم، لا يُغِير عليهم عدو فيه. وقلنا: اتخِذوا من مقام إبراهيم مكانًا للصلاة فيه، وهو الحجر الذي وقف عليه إبراهيم عند بنائه الكعبة. وأوحينا إلى إبراهيم وابنه إسماعيل: أن طهِّرا بيتي من كل رجس ودنس؛ للمتعبدين فيه بالطواف حول الكعبة، أو الاعتكاف في المسجد، والصلاة فيه.
After the seven circuits are complete he prays two rak'ahs, placing the Maqam of Ibrahim between himself and the House if it is possible.
Standing for the two rak'ahs right against the Maqam cuts across the file of those making tawaf; both are valid anywhere in the mosque.
وَإِذْ جَعَلْنَا ٱلْبَيْتَ مَثَابَةًۭ لِّلنَّاسِ وَأَمْنًۭا وَٱتَّخِذُوا۟ مِن مَّقَامِ إِبْرَٰهِۦمَ مُصَلًّۭى ۖ وَعَهِدْنَآ إِلَىٰٓ إِبْرَٰهِۦمَ وَإِسْمَٰعِيلَ أَن طَهِّرَا بَيْتِىَ لِلطَّآئِفِينَ وَٱلْعَٰكِفِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ
Meaning of the verse · Pickthall
And when We made the House (at Makka) a resort for mankind and sanctuary, (saying): Take as your place of worship the place where Abraham stood (to pray). And We imposed a duty upon Abraham and Ishmael, (saying): Purify My house for those who go around and those who meditate therein and those who bow down and prostrate themselves (in worship).
Tafsir · in Arabic — Tafsir al-Muyassar, King Fahd Complex
واذكر -أيها النبي- حين جعلنا الكعبة مرجعًا للناس، يأتونه، ثم يرجعون إلى أهليهم، ثم يعودون إليه، ومجمعًا لهم في الحج والعمرة والطواف والصلاة، وأمنًا لهم، لا يُغِير عليهم عدو فيه. وقلنا: اتخِذوا من مقام إبراهيم مكانًا للصلاة فيه، وهو الحجر الذي وقف عليه إبراهيم عند بنائه الكعبة. وأوحينا إلى إبراهيم وابنه إسماعيل: أن طهِّرا بيتي من كل رجس ودنس؛ للمتعبدين فيه بالطواف حول الكعبة، أو الاعتكاف في المسجد، والصلاة فيه.
It begins at Safa and ends at Marwah; going is one circuit and returning another, and the seven are completed at Marwah.
Whoever starts at Marwah is not credited with that circuit; the count begins from the first ascent of Safa.
۞ إِنَّ ٱلصَّفَا وَٱلْمَرْوَةَ مِن شَعَآئِرِ ٱللَّهِ ۖ فَمَنْ حَجَّ ٱلْبَيْتَ أَوِ ٱعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا ۚ وَمَن تَطَوَّعَ خَيْرًۭا فَإِنَّ ٱللَّهَ شَاكِرٌ عَلِيمٌ
Meaning of the verse · Pickthall
Lo! (the mountains) As-Safa and Al-Marwah are among the indications of Allah. It is therefore no sin for him who is on pilgrimage to the House (of Allah) or visiteth it, to go around them (as the pagan custom is). And he who doeth good of his own accord, (for him) lo! Allah is Responsive, Aware.
Tafsir · in Arabic — Tafsir al-Muyassar, King Fahd Complex
إن الصفا والمروة- وهما جبلان صغيران قرب الكعبة من جهة الشرق- من معالم دين الله الظاهرة التي تعبَّد الله عباده بالسعي بينهما. فمَن قصد الكعبة حاجًّا أو معتمرًا، فلا إثم عليه ولا حرج في أن يسعى بينهما، بل يجب عليه ذلك، ومن فعل الطاعات طواعية من نفسه مخلصًا بها لله تعالى، فإن الله تعالى شاكر يثيب على القليل بالكثير، عليم بأعمال عباده فلا يضعها، ولا يبخس أحدًا مثقال ذرة.
After the sa'y a man shaves his head or trims, and a woman trims but does not shave.
Ask for a new blade opened in front of you; a shared razor in the crowded seasons is a path of infection.
ثُمَّ لْيَقْضُوا۟ تَفَثَهُمْ وَلْيُوفُوا۟ نُذُورَهُمْ وَلْيَطَّوَّفُوا۟ بِٱلْبَيْتِ ٱلْعَتِيقِ
Meaning of the verse · Pickthall
Then let them make an end of their unkemptness and pay their vows and go around the ancient House.
Tafsir · in Arabic — Tafsir al-Muyassar, King Fahd Complex
ثم ليكمل الحجاج ما بقي عليهم من النُّسُك، بإحلالهم وخروجهم من إحرامهم، وذلك بإزالة ما تراكم مِن وسخ في أبدانهم، وقص أظفارهم، وحلق شعرهم، وليوفوا بما أوجبوه على أنفسهم من الحج والعمرة والهدايا، وليطوفوا بالبيت العتيق القديم، الذي أعتقه الله مِن تسلُّط الجبارين عليه، وهو الكعبة.
Shaving or trimming completes the Umrah, and all that ihram forbade becomes lawful again for the one performing Umrah. In Umrah there are not two comings out of ihram as in Hajj, but one.
The ihram garments come off here, not before; whoever removes them after the sa'y and before the trimming has done so while still in ihram.
أُحِلَّ لَكُمْ صَيْدُ ٱلْبَحْرِ وَطَعَامُهُۥ مَتَٰعًۭا لَّكُمْ وَلِلسَّيَّارَةِ ۖ وَحُرِّمَ عَلَيْكُمْ صَيْدُ ٱلْبَرِّ مَا دُمْتُمْ حُرُمًۭا ۗ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ إِلَيْهِ تُحْشَرُونَ
Meaning of the verse · Pickthall
To hunt and to eat the fish of the sea is made lawful for you, a provision for you and for seafarers; but to hunt on land is forbidden you so long as ye are on the pilgrimage. Be mindful of your duty to Allah, unto Whom ye will be gathered.
Tafsir · in Arabic — Tafsir al-Muyassar, King Fahd Complex
أحل الله لكم -أيها المسلمون- في حال إحرامكم صيد البحر، وهو ما يصاد منه حيًّا، وطعامه: وهو الميت منه؛ من أجل انتفاعكم به مقيمين أو مسافرين، وحرم عليكم صيد البَرِّ ما دمتم محرمين بحج أو عمرة. واخشوا الله ونفذوا جميع أوامِره، واجتنبوا جميع نواهيه؛ حتى تظفَروا بعظيم ثوابه، وتَسْلموا من أليم عقابه عندما تحشرون للحساب والجزاء.
The miqat is a boundary crossed only in ihram (the state of ritual consecration). It is two boundaries: one of time, saying when, and one of place, saying from where.
The miqat of time — when
Hajj has a time of year before which entering ihram for it is not valid.
That is: the time for entering ihram for Hajj begins on the first of Shawwal — after Ramadan and Eid al-Fitr — and ends in the early days of Dhu al-Hijja, while the acts of Hajj themselves fall on the eighth to the thirteenth of that month.
When exactly does the time for entering ihram for Hajj end?
The mawaqit of place — from where
Five places around Mecca. Whoever reaches one of them intending Hajj or Umrah is not permitted to pass it except in ihram (the state of ritual consecration).
The distances are a modern geographical estimate, not a legal ruling, and the modern names describe present-day reality, not a scriptural text.
Three ways of entering Hajj. The difference between them lies in two things: whether Umrah is joined to the Hajj or not, and when the one in ihram leaves his ihram.
Tamattu' (Umrah first, then Hajj)
To enter ihram (the state of ritual consecration) for Umrah alone during the months of Hajj: he performs tawaf (circumambulation of the Ka'ba), then the sa'y (walking between Safa and Marwa), then shortens his hair and comes out of ihram completely, so he puts on his own clothes and what was prohibited to him becomes lawful. Then he enters ihram for Hajj from where he is in Mecca on the eighth of Dhu al-Hijja (the Day of Tarwiyah).
A hadi (sacrificial animal) is obligatory upon him — a sheep, or a seventh of a large animal — slaughtered in the Haram on the day of sacrifice or after it. Whoever cannot find the hadi: a fast of three days during the Hajj and seven when he returns to his family — ten in all. The hadi is waived for those the verse calls «حاضري المسجد الحرام», by the wording of the verse itself. He comes out of the Umrah completely after the tawaf, the sa'y and the shortening of the hair — before the Hajj even begins. Jabir said: «قُلنا: أيُّ الحِلِّ؟ قال: الحِلُّ كُلُّه». Then, after he enters ihram for Hajj on the Day of Tarwiyah: he makes the first coming out of ihram on the day of sacrifice by stoning Jamrat al-Aqaba and shaving or shortening his hair, so everything becomes lawful for him except women. Then the second coming out of ihram with Tawaf al-Ifada, so women become lawful for him. Dividing the coming out of ihram into a first and a second, and the detail of what becomes lawful with each, is from the words of the jurists, not from the wording of the hadith; the wording of the hadith is the one given above.
فَمَن تَمَتَّعَ بِٱلْعُمْرَةِ إِلَى ٱلْحَجِّ فَمَا ٱسْتَيْسَرَ مِنَ ٱلْهَدْىِ
Qiran (Umrah and Hajj together)
To enter ihram (the state of ritual consecration) for Umrah and Hajj together in a single intention from the miqat (the appointed point where ihram begins), saying: «لبّيك عمرةً وحجًّا». Or to enter ihram for Umrah and then bring Hajj in upon it before beginning its tawaf (circumambulation of the Ka'ba).
A hadi (sacrificial animal) is obligatory upon him, as it is upon the one performing tamattu'. The Prophet (peace be upon him) drove the sacrificial animal with him and did not come out of ihram until he had slaughtered it, as in the hadith of Hafsa.
وأمَّا مَن أهَلَّ بحَجٍّ، أو جَمع الحَجَّ والعُمرةَ، فلم يَحِلُّوا، حتَّى كان يَومُ النَّحرِ
Ifrad (Hajj alone)
To enter ihram (the state of ritual consecration) for Hajj alone from the miqat (the appointed point where ihram begins), with no Umrah alongside it on this journey. On reaching Mecca he performs the arrival tawaf (circumambulation of the Ka'ba) and the sa'y (walking between Safa and Marwa), and remains in ihram.
No hadi (sacrificial animal) is obligatory upon him; it is voluntary, if he wishes.
وأمَّا مَن أهَلَّ بحَجٍّ، أو جَمع الحَجَّ والعُمرةَ، فلم يَحِلُّوا، حتَّى كان يَومُ النَّحرِ
What is withheld from the one in ihram for Hajj or Umrah until he comes out of it — arranged as: what men and women share, what is particular to men, and what is particular to women
Shaving, plucking or cutting the hair of the head, and likewise the hair of the rest of the body, deliberately and without excuse.
Whoever needs to shave because of illness or harm and shaves owes the fidya (expiation) for harm, with a choice: fasting three days, feeding six poor people, or slaughtering a sheep. The explicit text of verse 2:196 and of Ka'b ibn Ujra's hadith; the four schools hold this
وَلَا تَحْلِقُوا۟ رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ ٱلْهَدْىُ مَحِلَّهُۥ ۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِۦٓ أَذًۭى مِّن رَّأْسِهِۦ فَفِدْيَةٌۭ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍۢ
Tafsir · in Arabic — Tafsir al-Muyassar, King Fahd Complex
فمن كان منكم مريضًا، أو به أذى من رأسه يحتاج معه إلى الحلق -وهو مُحْرِم- حَلَق، وعليه فدية: بأن يصوم ثلاثة أيام، أو يتصدق على ستة مساكين لكل مسكين نصف صاع من طعام، أو يذبح شاة لفقراء الحرم.
«لَعَلَّك آذاك هَوامُّك، قال: نَعَم، يا رَسولَ اللهِ، فقال رَسولُ اللهِ صلَّى اللهُ عليه وسلَّم: احلِقْ رَأسَك، وصُمْ ثَلاثةَ أيَّامٍ، أو أطعِمْ سِتَّةَ مَساكينَ، أوِ انسُكْ بشاةٍ.»
[Sahih (authentic)] — البخاري صحيح البخاري · ١٨١٤
On the amount of expiation, they differ:
The disagreement here is over the amount that makes a blood offering due, not over the fidya (expiation) in principle. Its basis is established by the text, and its details belong to the schools.
Cutting a nail, pulling it out or breaking it deliberately, on the hands or the feet.
The jurists held the fidya (expiation) obligatory here by analogy (qiyas) with hair, since no explicit text covers it specifically. A juristic analogy (qiyas) whose principle is agreed on by the four schools and whose details are disputed
ثُمَّ لْيَقْضُوا۟ تَفَثَهُمْ وَلْيُوفُوا۟ نُذُورَهُمْ وَلْيَطَّوَّفُوا۟ بِٱلْبَيْتِ ٱلْعَتِيقِ
Meaning of the verse · Pickthall
Then let them make an end of their unkemptness and pay their vows and go around the ancient House.
Tafsir · in Arabic — Tafsir al-Muyassar, King Fahd Complex
ثم ليكمل الحجاج ما بقي عليهم من النُّسُك، بإحلالهم وخروجهم من إحرامهم، وذلك بإزالة ما تراكم مِن وسخ في أبدانهم، وقص أظفارهم، وحلق شعرهم
On the amount of expiation, they differ:
There is no text on the nails specifically, and the ruling on them rests on analogy — so the disagreement over it is wider than the disagreement over hair.
Deliberately using perfume on the body or the clothing after entering ihram; this includes scented soap and oil.
The four schools held a fidya (expiation) obligatory on one who acts deliberately, differing over its form and over how much makes it due. A matter of the schools; no explicit text gives the amount of its fidya (expiation)
«سُئِلَ النَّبيُّ صلَّى اللهُ عليه وسلَّم: ما يَلبَسُ المُحرِمُ؟ قال: لا يَلبَسُ المُحرِمُ القَميصَ ولا العِمامةَ ولا البُرنُسَ ولا السَّراويلَ، ولا ثَوبًا مَسَّه ورسٌ ولا زَعفَرانٌ، ولا الخُفَّينِ، إلَّا أن لا يَجِدَ نَعلَينِ فليَقطَعهُما، حتَّى يَكونا أسفَلَ مِنَ الكَعبَينِ.»
[Sahih (authentic)] — مسلم صحيح مسلم · ١١٧٧
«أنَّ رَجُلًا أتى النَّبيَّ صلَّى اللهُ عليه وسلَّم وهو بالجِعرانةِ، قد أهَلَّ بالعُمرةِ، وهو مُصَفِّرٌ لحيَتَه ورَأسَه، وعليه جُبَّةٌ، فقال: يا رَسولَ اللهِ، إنِّي أحرَمتُ بعُمرةٍ، وأنا كما تَرى، فقال: انزِعْ عَنكَ الجُبَّةَ، واغسِلْ عَنكَ الصُّفرةَ، وما كُنتَ صانِعًا في حَجِّكَ فاصنَعْه في عُمرَتِكَ.»
[Sahih (authentic)] — مسلم صحيح مسلم · ١١٨٠
On the amount of expiation, they differ:
The one who forgets, the one who does not know and the one who is compelled are a point of disagreement among the schools: some dropped the fidya (expiation) from him, and some held it obligatory. A mufti is to be asked.
For the one in ihram to contract a marriage for himself or another, or to propose to a woman while still in ihram.
«لا يَنكِحُ المُحرِمُ، ولا يُنكِحُ، ولا يَخطُبُ.»
[Sahih (authentic)] — مسلم صحيح مسلم · ١٤٠٩
On the amount of expiation, they differ:
This is one of the best-known points of disagreement between the Hanafis and the majority in the chapter of Hajj, and no view is preferred here.
Sexual intercourse with one's wife while in ihram — the gravest of the prohibitions in its consequence.
The four schools agreed that it invalidates the Hajj if it occurs within the time that counts, and that the person concerned must continue his invalidated rite and then make it up the following year, with an expiation. A principle agreed on by the four schools, disputed as to the limit of its time and as to the amount of the expiation
فَمَن فَرَضَ فِيهِنَّ ٱلْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِى ٱلْحَجِّ
Tafsir · in Arabic — Tafsir al-Muyassar, King Fahd Complex
فمن أوجب الحج على نفسه فيهن بالإحرام، فيحرم عليه الجماع ومقدماته القولية والفعلية، ويحرم عليه الخروج عن طاعة الله تعالى بفعل المعاصي، والجدال في الحج الذي يؤدي إلى الغضب والكراهية.
On the amount of expiation, they differ:
The detail here is wider than a page can hold: the ruling differs according to whether the act was deliberate or done in forgetfulness, whether the rite is Hajj or Umrah, and where it falls between the two stages of coming out of ihram. Whoever falls into it should not act on these lines, but should ask.
Intimate contact with desire, kissing and touching with desire, and the speech that leads to it.
The Hajj is not invalidated by intimate contact alone if no emission occurs, in the view of jurists generally; a fidya (expiation) or a blood offering is due for it. A matter of the schools; no explicit text names its own expiation
فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِى ٱلْحَجِّ
Tafsir · in Arabic — Tafsir al-Muyassar, King Fahd Complex
فيحرم عليه الجماع ومقدماته القولية والفعلية
On the amount of expiation, they differ:
This is a point on which the disagreement runs deep, and the names of the schools here are closer to an outline than to a precise statement — so a mufti should be consulted on it.
Departing from obedience to Allah through sins, and the wrangling that breeds anger and quarrelling.
The four schools held no monetary fidya (expiation) obligatory for it; it is rather a sin that diminishes the reward of the Hajj and is repented of. The statement of the four jurists on this topic
وَلَا فُسُوقَ وَلَا جِدَالَ فِى ٱلْحَجِّ
Tafsir · in Arabic — Tafsir al-Muyassar, King Fahd Complex
ويحرم عليه الخروج عن طاعة الله تعالى بفعل المعاصي، والجدال في الحج الذي يؤدي إلى الغضب والكراهية.
«مَن حَجَّ فلمْ يَرفُثْ ولَـمْ يَفسُقْ؛ رجَعَ كهَيْئَتِه يَومَ ولَدَتْه أُمُّه.»
Sahih (authentic) — شعيب الأرناؤوط تخريج المسند لشعيب · ٧١٣٦
There is no recognised disagreement that no monetary fidya (expiation) is obligatory here; the disagreement is only over how «الجدال» is to be understood and defined.
Killing a wild land animal that may be eaten, or hunting it, or pointing it out, or assisting in any way.
The recompense is stated explicitly in the Qur'an: the like of what he killed, from livestock, judged by two just men and offered to the Haram; or food for the poor; or fasting equivalent to that. The explicit text of verse 5:95, with its explanation from al-Tafsir al-Muyassar
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْتُلُوا۟ ٱلصَّيْدَ وَأَنتُمْ حُرُمٌۭ ۚ وَمَن قَتَلَهُۥ مِنكُم مُّتَعَمِّدًۭا فَجَزَآءٌۭ مِّثْلُ مَا قَتَلَ مِنَ ٱلنَّعَمِ يَحْكُمُ بِهِۦ ذَوَا عَدْلٍۢ مِّنكُمْ هَدْيًۢا بَٰلِغَ ٱلْكَعْبَةِ أَوْ كَفَّٰرَةٌۭ طَعَامُ مَسَٰكِينَ أَوْ عَدْلُ ذَٰلِكَ صِيَامًۭا
Tafsir · in Arabic — Tafsir al-Muyassar, King Fahd Complex
ومَن قتل أيَّ نوعٍ من صيد البرِّ متعمدًا فجزاء ذلك أن يذبح مثل ذلك الصيد من بهيمة الأنعام: الإبل أو البقر أو الغنم، بعد أن يُقَدِّره اثنان عدلان، وأن يهديه لفقراء الحرم، أو أن يشتري بقيمة مثله طعامًا يهديه لفقراء الحرم لكل مسكين نصف صاع، أو يصوم بدلا من ذلك يوما عن كل نصف صاع من ذلك الطعام.
أُحِلَّ لَكُمْ صَيْدُ ٱلْبَحْرِ وَطَعَامُهُۥ مَتَٰعًۭا لَّكُمْ وَلِلسَّيَّارَةِ ۖ وَحُرِّمَ عَلَيْكُمْ صَيْدُ ٱلْبَرِّ مَا دُمْتُمْ حُرُمًۭا
Tafsir · in Arabic — Tafsir al-Muyassar, King Fahd Complex
أحل الله لكم -أيها المسلمون- في حال إحرامكم صيد البحر، وهو ما يصاد منه حيًّا، وطعامه: وهو الميت منه؛ من أجل انتفاعكم به مقيمين أو مسافرين، وحرم عليكم صيد البَرِّ ما دمتم محرمين بحج أو عمرة.
«أنَّه أهدى لرَسولِ اللهِ صلَّى اللهُ عليه وسلَّم حِمارًا وحشيًّا، وهو بالأبواءِ، أو بودَّانَ، فرَدَّه عليه، فلَمَّا رَأى ما في وجهِه قال: إنَّا لم نَرُدَّه عليك إلَّا أنَّا حُرُمٌ.»
[Sahih (authentic)] — البخاري صحيح البخاري · ١٨٢٥
On the amount of expiation, they differ:
On assessing the equivalent, on the ruling for the one who errs and the one who forgets, and on whether the options are open or must be taken in order — there is well-known disagreement. The views here are given in outline, not in precise form.
Any garment cut to the measure of the body or of a limb — such as a shirt, trousers or a hooded cloak — worn by a man while in ihram.
Whoever wears it deliberately and without excuse owes a fidya (expiation). Whoever cannot find an izar (waist wrapper) and so wears trousers owes nothing, by the explicit text of the hadith of Ibn Abbas. A principle agreed on by the four schools, disputed as to the form of the fidya (expiation)
«قامَ رَجُلٌ فقال: يا رَسولَ اللهِ، ماذا تَأمُرُنا أن نَلبَسَ مِنَ الثِّيابِ في الإحرامِ؟ فقال النَّبيُّ صلَّى اللهُ عليه وسلَّم: لا تَلبَسوا القَميصَ ولا السَّراويلاتِ ولا العَمائِمَ ولا البَرانِسَ، إلَّا أن يَكونَ أحَدٌ ليسَت له نَعلانِ، فليَلبَسِ الخُفَّينِ، وليَقطَعْ أسفَلَ مِنَ الكَعبَينِ، ولا تَلبَسوا شيئًا مَسَّه زَعفَرانٌ، ولا الورسُ»
[Sahih (authentic)] — البخاري صحيح البخاري · ١٨٣٨
««إذا لم يَجِدِ المُحرِمُ إزارًا فليَلبَسِ السَّراويلَ، وإذا لم يَجِدِ النَّعلَينِ فليَلبَسِ الخُفَّينِ»»
Its chain is sahih by the criteria of the two Shaykhs — شعيب الأرناؤوط تخريج المسند لشعيب · ١٨٤٨
On the amount of expiation, they differ:
«المخيط» in the language of the jurists does not mean whatever has stitching in it, but whatever is cut to the shape of a limb — so a stitched belt and a sewn sandal do not fall under it. This clarification is agreed upon in the books of the schools.
For a man in ihram to cover his head with something touching it, such as a turban, a cap or a ghutra.
Its ruling is that of wearing fitted clothing: a fidya (expiation) on one who acts deliberately, its form following the disagreement mentioned. A matter of the schools, drawn from the principle of the fidya (expiation) for wearing fitted clothing
«بينَما رَجُلٌ واقِفٌ بعَرَفةَ إذ وقَعَ عن راحِلَتِه، فوقَصَتْه، قال النَّبيُّ صلَّى اللهُ عليه وسلَّم: اغسِلوه بماءٍ وسِدرٍ، وكَفِّنوه في ثَوبَينِ، ولا تُحَنِّطوه، ولا تُخَمِّروا رَأسَه؛ فإنَّه يُبعَثُ يَومَ القيامةِ مُلَبِّيًا.»
[Sahih (authentic)] — البخاري صحيح البخاري · ١٢٦٥
«لا يَلبَسُ المُحرِمُ القَميصَ ولا العِمامةَ ولا البُرنُسَ ولا السَّراويلَ»
[Sahih (authentic)] — مسلم صحيح مسلم · ١١٧٧
On the amount of expiation, they differ:
Taking shade under something that does not touch the head — such as a tent, a litter or an umbrella — was permitted by the majority, while the Malikis held it disliked when it is carried on the head or on the mount. This question is one of the recognised points of disagreement.
For a man to wear anything covering his ankles — a leather sock (khuff), a sock or a shoe; the norm is that he wears sandals.
Whoever wears them without excuse has the ruling of one who wears fitted clothing as regards the fidya (expiation). Whoever cannot find sandals and wears leather socks owes nothing. The explicit text of the two hadiths of Ibn Umar and Ibn Abbas
«لا يَلبَسُ المُحرِمُ القَميصَ، ولا السَّراويلَ، ولا البُرنُسَ، ولا الخُفَّينِ، إلَّا أن لا يَجِدَ النَّعلَينِ، فليَلبَسْ ما هو أسفَلُ مِنَ الكَعبَينِ.»
[Sahih (authentic)] — البخاري صحيح البخاري · ٥٧٩٤
«أنه سَمِعَ النبيَّ صلى الله عليه وسلم يقول بعرفاتٍ: مَن لم يجدْ إزارًا فلْيلبَسِ السراويلَ، ومَن لم يجدْ نعلين فلْيلبَسْ خُفَّيْنِ.»
Sahih (authentic) — الألباني صحيح النسائي · ٥٣٤٠
On the amount of expiation, they differ:
This question is one of the clearest points of disagreement among the scholars in this chapter, and its cause is the reconciling of two sound hadiths — and no view is preferred here.
For a woman in ihram to wear the niqab, the burqu', or anything made to the measure of the face — not the covering of her face as such.
What is forbidden is the fitted niqab, not the covering of the face. The jurists permitted her to let a garment hang down over her face when men pass by. The explicit text of Ibn Umar's hadith in al-Bukhari, and the hadith on letting the garment hang, with the ruling given above
«ولا تَنتَقِبِ المَرأةُ المُحرِمةُ، ولا تَلبَسِ القُفَّازَينِ.»
[Sahih (authentic)] — البخاري صحيح البخاري · ١٨٣٨
«كان الرُّكبانُ يَمُرُّونَ بنا ونحن مع رَسولِ اللهِ صلَّى اللهُ عليه وسلَّمَ مُحرِماتٌ، فإذا حاذَوْنا سَدَلتْ إحدانا جِلْبابَها مِن رأسِها على وَجهِها، فإذا جَاوَزونا كَشَفْناه.»
Its chain is hasan [and it has a corroborating narration] — شعيب الأرناؤوط تخريج شرح السنة · ٧/٢٤٠
On the amount of expiation, they differ:
Requiring that the covering be held clear of the face is a point of disagreement among the schools, and the fidya (expiation) ruling built upon it follows that disagreement.
Gloves are what is made for the hands to their measure, worn by a woman during her ihram.
«ولا تَنتَقِبِ المَرأةُ المُحرِمةُ، ولا تَلبَسِ القُفَّازَينِ.»
[Sahih (authentic)] — البخاري صحيح البخاري · ١٨٣٨
«المُحرِمةُ لا تنتَقبُ ولا تلبَسُ القفَّازَينِ.»
Sahih (authentic) — الألباني صحيح أبي داود · ١٨٢٦
On the amount of expiation, they differ:
The hadith scholars have discussed whether the wording «ولا تلبس القفازين» goes back to the Prophet himself or stops at Ibn Umar — al-Bukhari recorded it in his Sahih as going back to the Prophet, while al-Daraqutni, in «العلل», judged it more likely to stop at Ibn Umar. This is one of the causes of the juristic disagreement over it.
This page is a description, not a fatwa. Its aim is that the pilgrim should know the name of the prohibition, what it means, and who held the ruling on it — not that it should spare him from asking the people of knowledge.
On the fidya (expiation) and the blood offerings there is wide disagreement and detail among the schools: over the amount that makes a blood offering due, over whether the options are open or ordered, and over the one who acts deliberately, the one who forgets, the one who does not know, and the one with an excuse. What is here is the heads of these questions, attributed to those who held them; no position is preferred over another.
Whoever falls into a prohibition should ask the people of knowledge about his own case: the ruling changes with deliberateness, with forgetfulness, with a valid excuse, and with how much was done — and these distinctions cannot be settled from a page.
These are the prohibitions of ihram, not the prohibitions of the Haram. The rulings of the Haram — such as its game and its trees — bind the one in ihram and the one out of it alike, and they are a separate subject outside this page.
This does not replace an approved guide, nor asking the people of knowledge. The order and procedure here are quoted from the official source; the Quran is from this site’s own Uthmani index; and each hadith carries its scholar’s grading, attributed.
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