Manasik of Hajj

It is clear from the Holy Qur'an and the traditions that performance of Hajj (Pilgrimage) is
obligatory on every person who has attained puberty and has the means mentioned below.

Hajj is one of the basic principles of Islam; its performance is one of its essentials, and its nonperformance is a grave sin. Denial of the obligatory nature of Hajj is blasphemy (kufr). Allah states in the Holy Qur'an, ".. and pilgrimage to the House is incumbent upon men for the sake of Allah, (upon) every one who is able to undertake the journey to it; and whoever disbelieves, surely Allah is Self-sufficient, above any need of the worlds". (3/97).

Sheikh Kulayni has reported that Imam as-Sadiq (a.s.) has said, "Whoever dies without having performed obligatory pilgrimage when he was not prevented by lack of means, illness, or force, dies a Jew or a Christian". Indeed, there are many hadiths (traditions) on pilgrimage being obligatory and on its importance, but the brevity of this work does not permit setting them all out.

In religion the performance of pilgrimage is obligatory on a person once only; it is known as ‘Hajjatul Islam’.

Rule 1: Performance of pilgrimage becomes obligatory immediately in the year in when its
conditions are realised. If one fails to perform it, deliberately or for an excuse, it must be fulfilled in the ensuing year, and so on. Postponing it without valid reason is a grave sin.

Rule 2: When performing pilgrimage becomes obligatory, one must make all the arrangements for the journey to ensure the performance of the ceremonies in time. If there are several groups one could join, by any means of travel, so much so that one is confident to reach in time, it is permissible to join any one of them or take any route; yet it is preferable to choose the one that would definitely get you there in time.

Rule 3: If it was possible for a person to make the journey in the same year, pilgrimage
becomes obligatory, even if leaving it to the last minute, in the hope that they would reach
in time. However, if the person was not able to get there in time for pilgrimage, the
obligation to perform it, most evidently, does not become obligatory on them, even though
their delay was excusable.

Conditions which make Hajjatul Islam obligatory

1. Adulthood

Pilgrimage is not obligatory on any person who has not attained adulthood, even if they were approaching it. A pilgrimage, performed by a child will, most evidently, not be counted as Hajjatul Islam, even if it was performed properly.

Rule 4: If a boy, who has the means to make the journey, leaves for pilgrimage and attains puberty before assuming ihram at the appropriate Meqat, his pilgrimage is valid as Hajjatul Islam. However, if he attains adulthood after wearing ihram and before the stay at Muzdalifah, he should complete the pilgrimage; it would be valid as Hajjatul Islam.

Rule 5: A person may perform an optional pilgrimage in the belief that they have not attained puberty. Yet, they discover, during pilgrimage time or after its completion, that they had already attained puberty. Such pilgrimage will be counted as an obligatory one.

Rule 6: It is recommended for a discerning child to perform pilgrimage but, as is widely
believed, it is conditional on the consent of his guardian.

Rule 7: The consent of parents is not a prerequisite for the validity of a pilgrimage of an adult. However, if the journey to perform a recommended pilgrimage displeases either or both of them, for fear, for example, of the dangers arising from the journey, it is not permitted to embark on it.

Rule 8: It is recommended that the guardian of a child, male or female, who is not capable of rational action, should help him or her assume ihram. That is, help them wear ihram and coach them in the recitation of the talbiyyah, if they are capable of comprehension.
Conversely, he should recite it for them. He must also restrain him from all matters which a
pilgrim in a state of ihram must avoid. It is permissible to delay removing the clothes of a child till reaching Fakh if that route is taken. The child must then be instructed to perform all such acts of pilgrimage that he can. The guardian should perform on his behalf that which he is unable to do. The guardian should make the child perform tawaf, sa'y, between Safa and Marwah, wuquf at Arafat and Mash'ar; rami of jamarat, if they are able; otherwise, the guardian should throw them on his behalf. This is also true of tawaf prayer, taqseer, especially get their head shaved, and the remaining acts.

Rule 9: There is no objection to a guardian assisting a child to wear ihram, although the guardian is not in a state of ihram himself.

Rule 10: It is recommended that the person who takes a child, who is not capable of rational action, on a pilgrimage as his guardian must be the person who has the right of custody of the child as detailed in the law of marriages.

Rule 11: If the expenses of pilgrimage of the child exceed the usual amount, the excess amount should be borne by the guardian and not the child. However. And if the protection of the child was contingent on making the journey for Hajj, or if the journey was in the child's interest, it is permissible to meet the expenses of the child from his own money.

Rule 12: The cost of the sacrifice for the undiscerning child should be borne by the guardian and so should the expiation (kaffarah) for hunting. As for kaffarahs which are attracted as a result of deliberate acts, they would naturally not fall on the child, even if he is a discerning one, or the guardian, nor would they be payable from the child's money.

2. Reason

There is no obligation on an insane person to perform pilgrimage, even if their insanity is
periodic. However, if they recover during the pilgrimage period, are of means and able to
perform the rituals thereof, it is obligatory on them to perform pilgrimage, even if they remain insane during the other periods. However, should they know that bouts of insanity coincide with pilgrimage days, they should deputies a person as soon as they recover.

3. and 4. Freedom and Financial Ability

There are few rules that need considering under this heading.

A- Time

There must be enough time for making the journey to Makkah and staying throughout the
obligatory periods. In other words, it is not obligatory to perform pilgrimage, even if you can afford it, if you do not have ample time for the journey, stay, and performing the obligatory rituals. This should also be the case, even if there was time, yet it entails enduring great difficulties. In such circumstances, it is obligatory to set aside the funds for the journey in the ensuing year, and doing one's best not to dispense with them until the following year. However, matters relating to dispensing with the funds set aside for performing pilgrimage are outlined in Rule below.

B- Physical Health and Strength

If a person is unable to travel to the holy places due to ill health, old age, or they are unable to stay there for the required periods because of extreme heat, it is not obligatory on them to set out for pilgrimage personally. However, they must send an agent to perform it for him.

C- No Obstruction

The route must be open and safe, i.e. there must be no barrier to reaching the Meqat and no danger to the pilgrim's life, his property or honour. Otherwise, pilgrimage is not obligatory. That is the rule regarding the outbound journey. As for the ruling on the return journey, it is discussed in Rule 22 below.

However, if after wearing ihram an eventuality, such as illness, arises, or a danger posed by an enemy, the special rules relating to such circumstances will be discussed.

Rule 13: If there are two routes available for the journey to pilgrimage, one safe and the other not, the obligation to perform pilgrimage remains; that is, the safe route must be taken, even if it is longer. However, if taking the longer route involves travelling through many countries, such a situation would constitute an obstruction on the same lines of the preceding rule, i.e. pilgrimage ceases to become obligatory.

Rule 14: If a person has property in his country which could perish or be lost if they went on
pilgrimage, it is not obligatory on them to do so. Similarly, it is not obligatory to make the
journey of pilgrimage, if it was in response to a more urgent and more important act, called for by religious dictate, such as rescuing a person from drowning, or fire; or if the journey is dependant on committing a sin, the avoidance of which is more important than performing pilgrimage, or of equal importance.

Rule 15: If performing pilgrimage will result in a sin, either by an omission to do what is
obligatory in religion, or the commission of a forbidden act, a sin will have been committed
which will have to be answered. Such will remain unconnected with the pilgrimage which will
be valid as a Hajjatul Islam, provided that all the other conditions for its validity are observed. There is no difference in this regard whether the pilgrim was already duty-bound to perform pilgrimage or it became obligatory on them in that particular year.

Rule 16: If there is an enemy on the way to pilgrimage and there is no defense against them except by paying of one's property as to be unfair to the pilgrim, it is not necessary to lose the property. Accordingly, the obligation to perform pilgrimage ceases. Otherwise, the obligation remains. Even so, it is not necessary to bribe the enemy to facilitate the opening of the road.

Rule 17: If the route to the pilgrimage sites was by sea alone, the obligation does not cease, except if there was a reasonable risk of drowning, illness, or the like. If, however, pilgrimage was performed despite the risk, it should be deemed valid.

D- Expenses for the Journey

There must be sufficient funds to meet the expenses, arising from the journey, such as those for eating, drinking and other necessities. The provision must be adequate for the return journey including transportation. The amount necessary would depend on the financial position of the pilgrim.

Rule 18: Provision of expenses and transport is not merely to meet the necessities. They are an unqualified condition for the pilgrimage, even if the provision is not required by the pilgrim who, for instance, is capable of making the journey walking without any difficulty, and doing so would not be derogatory to his dignity.

Rule 19: The measure of the expenses for the journey is what the pilgrim physically has with
him. It is not obligatory for a person to raise funds to meet the expenses through his business or other sources. There is no difference in this regard between a close and a distant journey.

Rule 20: The starting point of incurring expenses for the journey is the residence of the pilgrim and not his country of origin. For example, if the person had moved to another town for business or other purposes and when they were there, they acquired the means for the journey, it is obligatory on them to perform pilgrimage, even though they would not be in a position to make it from their country.

Rule 21: If a person has property for which they are unable to find a buyer at its real value and, as a result, they have to postpone pilgrimage in order to sell it for its real worth, they are not obliged to sell it immediately. However, if , for example, in the year they acquired the means to perform pilgrimage, the expenses have already risen, and that they could even be higher the following year, it is not permissible to postpone pilgrimage.

Rule 22: The provision of the expenses for the return journey is a condition for pilgrimage, only if there had intend to return home. If this was not the case and the person had plans to reside in another country, it is enough to have provisions sufficient to get them there.
However, if the country to which they intend to go is more distant than theirs, it is not necessary to have sufficient provisions to get them there, and make the pilgrimage obligatory; they only need to have sufficient funds to enable them to return home, unless they have no alternative but to proceed to the more distant country.

E- Availability of Means on Return

The person must be in a position to maintain themselves and their family on returning home. It is necessary that, on their return, they should be solvent enough as to insulate themselves and their family against poverty. In other words, the expenditure that arose from the journey to pilgrimage should not encroach on their maintenance money..
It is not obligatory on a person to embark on pilgrimage if in so doing they would need to bear the cost of the journey from their property which could be the source of maintenance for themselves and their family. If they do not have alternative means of livelihood on a par with their social status, clearly it is not obligatory on them to sell their property which they would need as a necessity of life, nor is it obligatory to sell their home, personal and household effects, tools of trade needed for livelihood, such as books required by a scholar for study. Generally, disposal of necessities is not necessary, if doing so would cause distress and hardship. However, if there were surplus items at the person's disposal, it is obligatory to sell same in order to provide the expenses for pilgrimage.

For example, if one owns a house of the value of eighty thousand pounds and it is possible to sell it and purchase another one for a lesser price without causing any hardship, it is obligatory to do so and use the extra amount generated for performing pilgrimage and spending on family needs.

Rule 23: If a person has property which they need, it is not obligatory on them to sell it in order to embark on pilgrimage. However, if they subsequently be able to do without it, it becomes obligatory on them to sell it to perform pilgrimage.

For example, a lady who has a piece of jewellery which she needs and cannot do without. Yet if she reaches a point where she is able to dispense with it, either because of old age or otherwise, it is obligatory on her to sell it and perform pilgrimage.

Rule 24: If a person owns a house and there is another house in which it is possible to reside without undue hardship, such as a waqf property, adequate to their needs, it is obligatory to sell the property they own and perform pilgrimage, even if the sale price may need to be supplemented from their other sources of income. This rule also applies to books of learning and other means of living.

Rule 25: If a person has sufficient funds to embark on pilgrimage, but needs to marry, or
purchase a house for residence, or satisfy any other need, it is not obligatory on them to perform pilgrimage, provided that bearing the expenses thereof is not going to pose undue difficulty to them.

Rule 26: A person owes some money and they need it for the expenses of pilgrimage or part thereof. Repayment of the debt has already become due. It is, therefore, obligatory on them to demand it. The debtor may forestall settling the debt and the creditor is in a position to force him to force him to pay, even by way of taking him to court. There may be a case for a possible settling the sum against other payments due to the debtor. It is, therefore, obligatory on the creditor to resort to such measures. Similarly, even if the repayment is not due, a demand should be made, especially, if payment would be forthcoming on demand. However, the debtor may be impoverished or may defer
payment; it may not be possible to enforce settling the debt, or resorting to such an action may result in distress; the debt could be premature and the debtor is unwilling to settle it before the appointed term, and it is possible to assign the debt without causing harm or distress. In such cases, one should do so and, from the proceeds, meet the expenses of pilgrimage or supplement them from other sources if need be.

Rule 27: It is obligatory on those making a living of a profession or a vocation like blacksmiths, builders, and carpenters, whose earnings are usually sufficient for maintaining themselves and their family, to perform pilgrimage, should they receive property, by way of inheritance or any other means that would be sufficient to meet the expenditure of pilgrimage and maintenance of their family during their absence.

Rule 28: A person's livelihood may be derived from religious dues like khums and zakat, and such regular income is assured without difficulty. It is obligatory on them to perform
pilgrimage, should they acquire sufficient funds for the journey and maintenance of their family. The same rule applies to the person who is in receipt of lifetime help, or the person whose lifestyle is not going to change, if they undertook the journey to pilgrimage.

Rule 29: If a person receives sufficient funds to cover the expenses of pilgrimage by obtaining conditional ownership of property, it is apparent that pilgrimage becomes obligatory on them. That is, if they can prevent the withdrawal of the ownership by selling the article subject of a revocable gift, for example. Otherwise, whether pilgrimage becomes obligatory depends on the decision of the donor or the person vested with the right to exercise the condition which could result in withdrawing the ownership. If such person effects the withdrawal before the completing pilgrimage, it will, evidently, be deemed as though it was not obligatory on them.

Rule 30: It is not necessary that, in order to embark on pilgrimage, the means be acquired from the person's own property. It can be acquired by way of gift, or be provided by another person. However, if the cloths for ihram during tawaf and its prayer were acquired unlawfully, pilgrimage shall not be valid, as a matter of precaution. If the money paid for the hady (sacrifice) was acquired by unlawful means, the pilgrimage is not acceptable, unless it was bought on credit and was settled from the unlawful money.

Rule 31: It is not obligatory that the means be acquired by earning a living or other means. If a gift is made to a person which would provide them with the means for pilgrimage, they are not obliged to accept it. Similarly if a person is offered employment which is compatible with their status and the remuneration thereof would provide them with the means for pilgrimage, they are not under any obligation to accept it. However, if a person renders services during the journey to pilgrimage and thereby acquires the means, performing pilgrimage becomes obligatory.

Rule 32: A person could undertake to perform pilgrimage for another person for remuneration. Thus, they acquire sufficient means for themselves to perform pilgrimage. However, it was made conditional that they performed pilgrimage for the other person in that year. In such a case, they must do so in that year. If, at the time of pilgrimage in the following year, they still have enough funds to make the journey, it becomes obligatory on them to perform it in the ensuing year. However, if there was no condition that they perform pilgrimage for their mandator in the same year, it becomes obligatory on them to perform it for themselves in that year, unless they are confident that they can do so for themselves in the following year.

Rule 33: If a person borrows money sufficient to cover the expenses of pilgrimage, it does not become obligatory on them even though they would have the means to repay it on return from the journey. However, if the loan is for a very long period for which debtors do not usually provide, it becomes obligatory.

Rule 34: If a person has incurred debts to the value of his entire property, it is not obligatory on them to perform pilgrimage. There is no difference in this respect between prompt and deferred debts, or whether it was incurred prior or subsequent to the acquisition of the means. The exception, though, is when the debt is not repayable for a very long period, for example of fifty years, for which debtors do not usually provide.

Rule 35: If khums or zakat was due on a person and they have funds which would not be
sufficient for pilgrimage, and if they settled such dues, it becomes obligatory on them to settle those liabilities. Thus pilgrimage is not obligatory on them. It is immaterial whether the liability is on the funds intended for pilgrimage or on arrears.

Rule 36: If pilgrimage has become obligatory on a person and there is a liability on them of
khums or zakat or other obligatory dues, they must first settle those liabilities; it is not
permissible for them to embark on pilgrimage without having settled them. If the clothes of ihram and what is paid for the sacrifice are from money bearing such liability, the ruling thereof has been discussed in Rule 30.

Rule 37: If a person has some means, yet they are uncertain whether such will be sufficient to meet the expenses of pilgrimage, they must make ascertain that it will be sufficient, as a matter of precaution

Rule 38: If a person has property sufficient to meet the expenses of the pilgrimage but is not available in cash or would be sufficient if it supplemented the available cash but there is no possibility of spending from the property or to sell it through an agent, then it is not obligatory to proceed on pilgrimage, or else the pilgrimage becomes obligatory.

Rule 39: If a person has sufficient funds to cater for pilgrimage, it is obligatory on them to
perform it if they are able to travel. If they dispose of the funds in such a way that they can no longer be described as having adequate means, and thus unable to accomplish pilgrimage, it remains an obligation on him, provided they are certain that they could embark on the journey in good time. However, in the case of disposing of a property for a low price, or by way of gift, without due consideration, the transaction itself is sound, but they in error for missing the opportunity of having the means that would have enabled them to perform pilgrimage.

Rule 40: It is apparent that it is not necessary for the pilgrim to own the means of the
expenditure. If he has funds at his disposal, performing pilgrimage becomes obligatory on him, provided that such funds are adequate for the journey, and that the other conditions for pilgrimage are satisfied. However, he should not set out on the journey, unless he was certain that the right of disposing with the funds is binding, or that he was certain that such right is not going to be withdrawn from him.

Rule 41: Just as it is necessary that there should be sufficient means to make the journey, so is it that there should be funds available for the completion of pilgrimage rituals. If the property of a person is destroyed in his country or during the journey, pilgrimage is not obligatory on them, as it is a manifestation that they are not financially able from the beginning. The same applies to the payment of a debt that becomes due, such as for, inadvertently, destroying the property of another person, and that it would not be possible to compensate the victim if the available funds were to be used for performing pilgrimage.
However, if a person deliberately destroys the property of another, the obligation to perform pilgrimage is not annulled. It remains a duty on their shoulders to be discharged. If they had a property which rendered them of those who have the means, and it was destroyed in their country, this will not be considered as a manifestation that they are not of means from the out set. The pilgrimage they performed will, therefore, count as an obligatory one..

Rule 42: A person who has enough means was unaware of such fact; they may not be aware that it was obligatory on them to perform. Yet they realized that after the money had been disposed of, in that they were no longer able to perform pilgrimage. If they had a reasonable excuse for their ignorance or unawareness, pilgrimage is not obligatory on them. Otherwise, it is apparent that it is, provided that the other conditions of pilgrimage are met.

Rule 43: Means sufficient for pilgrimage are established not only by their acquisition, but also if a sufficient amount is given away by way of gift to a person. It matters not in this regard whether the gift is from one person or a group of people, provided that it is adequate in total for the expenses of pilgrimage and maintaining the family. There is no difference in this respect between the donor making the property lawful for use, or settling it for the pilgrimage, and between making an outright gift of property or a provision to meet the expenses.

Rule 44: If a person inherits property, designated to be spent for obligatory pilgrimage, it is
mandatory on them to do so after the death of the testator, provided that the bequest is sufficient for the expenses of pilgrimage and maintaining the family, as explained in the preceding Rule. Similarly, if a person creates a waqf, makes a nadhr (vow), or a bequest for performing pilgrimage and the trustee, the person fulfilling the nadhr, or the executor makes the funds available to the beneficiary to perform an obligatory pilgrimage, it is mandatory on them to do so.

Rule 45: It is not obligatory, for a person who acquires the means to perform pilgrimage by way of a gift, to be able to return from the journey still enjoying a healthy financial situation. However, if they worked during pilgrimage time and the earnings made thereof provide for their expenses for the entire year or part thereof, to the extent that they would not be able to meet the expenses necessary for their livelihood - should they accept the gift and depart for pilgrimage - they are not obliged to accept it, only if the gift covers their expenses. If, however, the person has some means, which was subsidized by way of gift, to enable them to embark on pilgrimage, it is apparent that the criterion 'of means' - according to the definition discussed earlier - should be applied, in that performing pilgrimage becomes obligatory.

Rule 46: If a person makes a gift to another so that the latter makes the journey to perform an obligatory pilgrimage, it is incumbent on the recipient to accept the gift. However, if the donor gives the recipient the option of performing an obligatory pilgrimage or not, or makes the gift without mentioning the obligatory pilgrimage, expressly or implicitly, the recipient shall not be bound to accept the gift.

Rule 47: The existence of a debt is not incompatible with having sufficient means acquired by way of a gift. However, if embarking on pilgrimage was contrary to settling the debt on time, be it prompt or on a later date, it is not obligatory to perform pilgrimage.

Rule 48: If a person donates property to a group of people so that one of them could perform pilgrimage and one of them comes forward to accept the gift, the remaining ones are absolved of the obligation. However, if all of them shun the proposed gift with the knowledge that any one of them could have taken possession of it, it is apparent that the obligation to perform pilgrimage is not binding on any one of them.

Rule 49: It is not obligatory to accept a gift to make an obligatory pilgrimage unless it can meet the expenses of the journey. If the payment is for Hajj-ut-Tamatu'' but the gift is for Hajj-ul- Qiraan or Hajj-ul-Ifraad, it is not incumbent on the would-be recipient to accept it and vice versa. Similar is the position if the gift is for an obligatory pilgrimage and the beneficiary has already performed obligatory pilgrimage. However, if he did not perform it when it was obligatory on him and his circumstances changed, in that he was offered a gift to perform an obligatory pilgrimage, he is duty-bound to accept the gift. Likewise, if there was a liability on him to perform a pilgrimage to fulfil a nadhr or like, but did not have the means to do so and was offered the gift to perform an obligatory pilgrimage, it is
mandatory on him to accept it.

Rule 50: If a gift is made to a person to cover the expenditure of performing an obligatory
pilgrimage and it gets destroyed on the way to pilgrimage, the obligation lapses. However, if it is possible to continue with the journey with his own sources, it is obligatory on him to perform the pilgrimage which will be counted as part of Hajjatul Islam. The obligation, though, is conditional on the fulfillment of the criterion of 'being of means' right from the out bound journey.

Rule 51: If a person authorizes another to obtain a loan to go to pilgrimage, it is not obligatory on the latter to seek one. However, if the would-be pilgrim received such a loan, it becomes obligatory on him to perform pilgrimage.

Rule 52: Apparently, the cost of the sacrifice should be borne by the donor. Yet, there is ishkal (problem) in deciding whether it is obligatory on the recipient to perform the pilgrimage, if the donor does not pay for it, yet bearing the remainder of the expenses. The only exception can be if the beneficiary can afford to pay the price of the sacrifice with his own money. However, if the purchase of the sacrificial animal by the beneficiary would cause him undue hardship, it is not obligatory to accept the gift. Obviously, any kaffarah that may be incurred in the course of pilgrimage is the exclusive responsibility of the beneficiary.

Rule 53: An obligatory pilgrimage performed with a gift given to the pilgrim is valid to
constitute Hajjatul Islam and even if he acquires the means thereafter, he is not obliged to
perform pilgrimage again.

Rule 54: It is possible for a donor to withdraw his gift before or after the beneficiary assumes ihram. However, if the donor withdraws it after the beneficiary enters into the state of ihram, it is ,most evidently, obligatory on the beneficiary to complete the pilgrimage, only without undue hardship; that is, even though he actually did not have the means. The donor should reimburse him with the expenses incurred. And if the donor withdraws the gift while the beneficiary is en route to pilgrimage, he is responsible for bearing the expenses of the return journey.

Rule 55: If Zakah money, out of the portion of Sabeellilah (the way of Allah), is given to a
person, that the public interest be served, and the Mujtahid permits it, it shall, as a matter of precaution, be mandatory on the recipient to go to pilgrimage. If he was given the money from the share of Sadaat (descendants of the Prophet 's.a.w.') or Zakah money from the share of the poor, on the condition that he should spend it on an obligatory pilgrimage, the condition is invalid, as it does not constitute availability of funds (istita'a) by way of gift..

Rule 56: If a person is given a gift to perform Hajjatul Islam and it later becomes known to him that it was unlawfully obtained by the donor, the pilgrimage is not valid and the real owner is entitled to reclaim it from the donor or the beneficiary. If he claims it from the beneficiary and the latter was unaware as to the true ownership, he should revert to the donor; otherwise, he has no right to revert to him.

Rule 57: If a person, who does not satisfy the criterion of "availability of funds", performs an optional pilgrimage for himself or for another person, either gratuitously or for a reward, it shall not count as a Hajjatul Islam; it is, therefore, incumbent on him to perform it when he acquires the means.

Rule 58: If a person believes that he does not have the means for pilgrimage to be obligatory on him but performs it in obedience to the command of Allah intending it to be accepted and later learns that he was of means, his pilgrimage shall count as a valid one, i.e. there will be no need for a second pilgrimage.

Rule 59: If a married woman can afford the journey to perform Hajjatul Islam, she does not need to obtain the consent of her husband. By the same token, it is not permissible for the husband to prevent her from performing other types of obligatory pilgrimage. However, he can prevent her from leaving sooner than necessary, if there is sufficient time for pilgrimage. The same rule applies to a lady who has been granted a revocable divorce, if she is in iddah (waiting period).

Rule 60: It is not a condition for a lady, performing an obligatory pilgrimage, to be accompanied by a male, among her mahaarim, provided her safety is secured. If not, she must be accompanied by a trusted male even for a fee, should she afford it. Otherwise, pilgrimage is not obligatory on her.

Rule 61: If , for example, a person makes a nadhr to visit the shrine of Imam Hussain (a.s.) each year on the day of Arafat and subsequently acquires the means to make the journey to pilgrimage, the nadhr lapses and he must perform the obligatory pilgrimage. This rule applies to every other vow that may hinder one from performing obligatory pilgrimage.

Rule 62: A person of means must perform obligatory pilgrimage personally, if it is possible for him to do so. Someone else performing it for him, gratuitously or for payment, cannot be considered as a recompense.

Rule 63: If a person is liable to perform an obligatory pilgrimage but is unable to do so on health grounds, senility, infirmity, and other constraints, or performing it would cause him undue difficulty - beside the fact that there is no hope he would be able to perform it himself without pain - it is obligatory on him to appoint someone to perform it on his behalf. Such is the rule if he is wealthy, yet unable to embark on pilgrimage personally, or that to do so would cause him great difficulty. Once it becomes obligatory to appoint another person to perform pilgrimage for him, it must be done immediately, just as performing pilgrimage itself must not be delayed.

Rule 64: If a person sets out on a pilgrimage as on behalf of another who cannot do it himself for ill health and the mandator dies while the agent is performing the pilgrimage, the pilgrimage of the agent will be valid, although the pilgrimage had become obligatory on the mandator. If, per chance, the illness ceases before death, it is preferable that the pilgrimage be performed personally, as a matter of precaution. If the illness ceases after the agent has assumed ihram, it is obligatory on the mandator to perform the pilgrimage himself even though the agent must complete the ceremonies, as a matter of precaution.

Rule 65: If it is not possible for a person with a valid reason, preventing him from making the journey to pilgrimage, to appoint an agent to perform it on his behalf, the obligation to perform the pilgrimage lapses. However, if the pilgrimage had become obligatory on him, it is mandatory to have it performed after his death. Moreover, if it was possible to appoint an agent and he did not do so until his death, it is obligatory to have the pilgrimage performed after his death.

Rule 66: If it becomes obligatory to appoint an agent but one does not, the gratuitous
performance, by another person, of a pilgrimage on his behalf does not discharge the obligation; it remains obligatory on him to send an agent, as a matter of precaution.

Rule 67: It is sufficient to appoint an agent from the Meqat; it is not necessary that he be sent from the home country.

Rule 68: If the pilgrimage becomes obligatory on a person and he dies after wearing ihram in Haram (the precinct of the Grand Mosque, Ka'ba) he will be deemed to have accomplished his pilgrimage. If he dies in the course of Umrat-ut-Tamatu', he will be treated likewise i.e. there is no obligation to have it performed after his death. However, if he dies before entering the Haram, it is obligatory to have the pilgrimage performed again in lieu qadha, even if the death occurs after his having worn ihram but before entry into the
Haram, or even after the entry, if he did so without ihram. This rule is confined to Hajjatul
Islam and does not apply to other types of pilgrimage which have become obligatory, by virtue of, for example, a vow or for deliberately invalidating an obligatory pilgrimage (ifsad). Nor has it any application to Umrat-ul-Mufradah. Whoever dies after wearing ihram in the Haram, as is required for performing pilgrimage, there is no doubt that he will be deemed to have performed Hajjatul Islam. If, however, he dies before then, it is clear that pilgrimage would have to be performed again for him by way of qadha.

Rule 69: It is obligatory on a non-believer, who has the means, to perform a pilgrimage, even though it will not be accepted from him so long as he remains a non-believer. However, if he loses the means before he converts to Islam, pilgrimage is not obligatory on him.

Rule 70: Pilgrimage is obligatory on a Muslim who becomes apostate, but its performance, in apostasy, is not in order. However, if he repents, it becomes valid, albeit the apostasy is innate, as a matter of preferred judgement (alal aqwa).

Rule 71: If a non-Shia Muslim performs an obligatory pilgrimage and then becomes a Shia, it is not obligatory on him to perform pilgrimage afresh. This being so, provided he had performed it in accordance with the rules of the faith he then held, or it was performed in accordance with our faith, and closeness to Allah in performing pilgrimage was paramount in his mind.

Rule 72: If pilgrimage becomes obligatory on a person, but he deliberately delayed performing it, so much so that he can no longer afford the journey, it is obligatory on him to perform it by any means possible. However, if he dies, pilgrimage has to be performed by way of qadha, from his estate. Should someone performs it for him gratuitously, after his death, it is in order.

Making a will regarding pilgrimage

Rule 73: If a person on a deathbed has an obligation to perform his first pilgrimage and has adequate means, he must make sure that it will be performed after his death, even by directing in his will and in the presence of witnesses. However, if he has no adequate means but thinks somebody will volunteer to perform pilgrimage for him, he must stipulate that in his will. If he dies, pilgrimage must be performed from his estate, as must also be done if he has made a general direction about it without qualifying that its expenses be defrayed from his bequeath able one-third. However, if he directs that pilgrimage be performed from his portion of one-third in the estate and the expenses can be met there from, the expenses must be paid for from that portion and must take precedence over all other instructions in the will. If the bequeath able one-third of the estate is insufficient to meet the expenses, the balance must be defrayed from the entire estate.

Rule 74: It has been said that if a person dies without having performed obligatory pilgrimage but leaves a deposit with a person who fears that if he gave it back to the heirs, they will not have the obligatory pilgrimage performed on behalf of the deceased, it is obligatory on that person to perform pilgrimage himself, or by an agent and pay the heirs only the balance, if any, after meeting the expenses. However, this is not free from ishkal, i.e. arguable or problematic.

Rule 75: A person may die without having performed obligatory pilgrimage; they may leave
debts and liability of khums and zakat; their estate is not sufficient to discharge all these
obligations. If the funds for such religious dues payable on the property were available, they must first be settled. If the deceased was indebted with same, pilgrimage will take precedence over their settlement; however, the settlement of debts takes precedence over pilgrimage.

Rule 76: If a person dies without having performed obligatory pilgrimage, it is not permissible for the heirs to have a free hand in his estate, without first meeting the expenses of the pilgrimage, irrespective of whether or not the estate is sufficient to meet the expenses. However, there is no objection to transactions made after provision has been made for the expenses of pilgrimage.

Rule 77: If a person dies without having performed obligatory pilgrimage and his estate is not sufficient to meet the expenses of having it performed, the available assets must be used to repay the debts, and khums and zakat; the balance should be distributed among the heirs. It is not obligatory on the heirs to supplement the expenses of pilgrimage from their personal property.

Rule 78: If a person dies without having performed obligatory pilgrimage, it is not necessary to pay for the expenses of the pilgrimage from the country of residence of the deceased.
It is sufficient to pay from the Meqat. Indeed, it is sufficient to appoint an agent from the Meqat with the most reasonable cost. As a matter of preferential precaution (al ahwatil awla), if the estate is large, it is better to pay for the expenses from the country of the deceased. If the estate is very large and the heirs are absolutely determined to have the pilgrimage performed, expenditure from the estate is permissible. This is also the rule in respect of the debts of the deceased. However, if the cost from the country of the deceased is higher than the cost from the Meqat, the share of the young heirs must not be
used to meet the cost.

Rule 79: If a person dies without having performed obligatory pilgrimage, it, as a matter of
precaution (al ahwat), is mandatory to have it performed in the same year the person died. If it is not possible to hire an agent from the Meqat in that year, it is, as a matter of precaution, obligatory to send an agent from the country of the deceased and defray his expenses from the gross estate. It is not permissible to delay it to the succeeding year, even if it is known that in the following year, it will be possible to engage an agent from the Meqat. However, if the cost from the country of the deceased is higher than the cost from the Meqat, the share from the young heirs must not be used to meet the cost.

Rule 80: If a person dies without having performed obligatory pilgrimage and it is not possible to obtain an agent at a reasonable fee, it is, as a matter of precaution, obligatory to appoint one, even at a higher rate and defray the expenses from the gross estate. It is not permissible for the heirs to postpone the pilgrimage to the following year, even if some of them are young. However, if the cost from the country of the deceased is higher than the cost from the Meqat, the share of the young heirs must not be used to meet the cost.

Rule 81: If any one among the heirs admits that there was an obligation on the deceased to perform pilgrimage, it is not obligatory on those who think so to have the pilgrimage performed, except to the tune of their shares of inheritance. However, if the shares of those who consider so are not adequate to meet the expenses of the pilgrimage, it is not obligatory on them to meet the shortfall from their personal properties. If a donor comes forward to make up the shortfall, or it is met in any other way, deputizing someone
to perform Hajj for the deceased becomes obligatory.

Rule 82: If a person dies without having performed obligatory pilgrimage, and a person volunteers to perform it on his behalf gratuitously, the heirs will no longer be required to have one performed themselves. The same applies in the event of the deceased instructing that pilgrimage be performed from his bequeath able one-third. However, in both the cases the cost that would have been incurred on pilgrimage should not revert to the heirs, but be disposed of in good causes closest to the deceased's heart.

Rule 83: If a person dies without having performed obligatory pilgrimage but directs in his will that an agent be appointed from his town to perform one, it is obligatory to do so. However, the extra amount of remuneration, over what would have been paid if the agent was appointed from the Meqat, should be met from the bequeath able one-third of the estate. If, in the will, he directs that pilgrimage be performed without specifying the starting point, it is sufficient to appoint an agent from the Meqat, unless there was an expressed that the agent be appointed from his town, for example, by designating a sum for pilgrimage which would adequate as a fee for the agent from the town.

Rule 84: If a person directs in his will that, in the event of his death, the agent, who is going to perform pilgrimage for him, be appointed from his town, and if the executor or heir appointed one from the Meqat, the appointment is invalid; This is so only if the remuneration be paid from the estate of the deceased. However, the obligation of the deceased will be discharged by the performance of the agent.

Rule 85: If the will of the deceased stipulates that an agent be appointed to perform pilgrimage from another town or country, it is obligatory to act on it and the expenses in excess of what would have been paid to an agent appointed from the Meqat will be met from the bequeath able one-third of the estate.

Rule 86: If the will of the deceased stipulates that an agent be appointed to perform an obligatory pilgrimage on his behalf for a given wage, it is obligatory to act upon it. The remuneration should be paid from the gross estate, if it does not exceed what is commonly held as acceptable. However, if it does, the excess must be settled from the one-third bequeathable portion.

Rule 87: If the will of the deceased stipulates that pilgrimage be performed on his behalf from an identified property, and it is in the knowledge of the executor that there is a liability of khums or zakah on the property, these must first be paid from it. The balance should then be used to meet the expenses of pilgrimage; if it is not sufficient, the
shortfall must be met from the gross estate, should the obligation of the deceased be for Hajjatul Islam, otherwise the balance must be spent in good causes of the kind in which the deceased would have wished to donate.

Rule 88: If it becomes obligatory to appoint an agent to perform pilgrimage on behalf of a
deceased, with or without a will, and the person charged with executing the obligation delays the appointment of the agent, so much so that the property, from which the expenses would have been paid, was damaged, he is personally responsible to employ an agent from his personal property.

Rule 89: If it was known that pilgrimage had become obligatory on the deceased, but it is
doubtful if he had performed it, it is obligatory to have it performed for him and its expenses be met from the gross estate.

Rule 90: The obligation of the deceased would not be discharged by the mere appointment of an agent to perform a pilgrimage on his behalf. If it becomes known that the agent did not perform the pilgrimage for a good reason or not, it is obligatory to appoint another agent and meet the expenses from the gross estate. If it was, at all, possible to recover the sum from the first agent, it is obligatory to do so, in the event that the money was paid from the estate of the deceased.

Rule 91: If there were numerous agents available, the one who should be chosen must be on the basis of the deceased stature. Accordingly, it is permissible to pay a higher remuneration. Evidently, that is so, even though the wage will be paid from the third allotted to the deceased, and that there was a minor among the heirs, who did not agree to that. However, hiring an agent could prove problematic (mushkil), if it encroaches upon discharging other financial obligations the deceased stipulated in his will to be met, such as debt and zakah.

Rule 92: Whether the appointment of the agent is obligatory from the country of the deceased or Meqat is determined by the `mujtahid' followed by the heir or the heir's `ijtihad' and not that of the deceased. If the faith of the deceased was that it was obligatory to appoint an agent from his country, and that of the heir is that it is permissible to appoint one from the Meqat, it is not obligatory on the heir to appoint one from the country of the deceased.

Rule 93: If the pilgrimage had become obligatory on a deceased person who does not leave any estate, it is not obligatory on the heir to appoint an agent; however, it is meritorious, especially for his relatives, to do so.

Rule 94: If the will of the deceased stipulates that an obligatory pilgrimage be performed on his behalf, and it becomes known that it was Hajjatul Islam, the expenses incurred must be paid from the gross estate, unless he has expressly directed that the expenses be settled from his bequeathable one-third. If it becomes known to the person so directed that pilgrimage was other than Hajjatul Islam, or if there is doubt, the expenses must be paid from the one-third.

Rule 95: If the will of the deceased stipulates that an obligatory pilgrimage be performed on his behalf by a particular person, it is obligatory to comply with the instruction. If the nominated person does not accept the appointment except for a higher than the usual remuneration, the excess must be paid from the one-third portion of the estate, if the pilgrimage was Hajjatul Islam.

Rule 96: If the will stipulates that pilgrimage be performed for him for a particular sum to be paid to an agent, and the designated sum is such that it attracts no one, and if the obligation of the deceased was for Hajjatul Islam, it is obligatory to make up the difference from the gross estate. If it was not for Hajjatul Islam, the sum earmarked for remuneration must be used for a good cause of the kind in which the deceased would have wished to donate. Otherwise, the stipulation lapses and the intended amount reverts to the estate

Rule 97: If a person sells his house for a sum of money and makes it conditional on the buyer that he should spend it in the performance of an obligatory pilgrimage after his death, upon his death the amount in question will form part of his estate. If the pilgrimage to be performed was Hajjatul Islam, the condition becomes operative and it is obligatory to spend the sum on the remuneration for the pilgrimage, provided it does not exceed the usual remuneration. If it does, the deficit will be met from the one-third of the estate.
If pilgrimage was not that of Hajjatul Islam, the condition will still be sound and the whole remuneration will be paid from the one-third. If that share is insufficient, the condition shall no longer be operative insofar as the shortfall is concerned.

Rule 98: If a person donates, for example, his house to another on the condition that he performs a pilgrimage on his behalf after his death, the condition is valid and operative. It ceases to be the property of the donor and will not form part of his estate after his death, even if the pilgrimage is optional; the testamentary rules will not apply. The same rule applies to a transaction in which the owner of the house passes ownership to another so that after his death the latter can sell the property and spend the proceeds to have a pilgrimage performed for him. In such a case, the condition is valid and operative, even if the pilgrimage is optional; the heirs will have no right in the property. If the recipient fails to fulfil the condition, the right in the property does not shift to the heirs, but to the executor or the Marji', and if he nullifies the transaction, the property reverts to the estate of the deceased.

Rule 99: If an executor dies and it is not known whether he appointed an agent before his death, it is obligatory to appoint one from the estate if the pilgrimage is Hajjatul Islam, and from the one-third share, if it is not. If, however, the executor had taken possession of a property to expend on the pilgrimage and it is available, it should be repossessed. If there is a doubt that the executor paid the agent from his property and then reimbursed himself from the property of the deceased and such property is not available, the executor is not responsible as there would be doubt that it may have been lost without being negligent.

Rule 100: If the property was lost while in the possession of the executor without negligence on his part, he shall not be held responsible to compensate it. An agent must be appointed from the remainder of the estate if the pilgrimage is Hajjatul Islam and from the one-third portion, if not. If the remainder had already been distributed among the heirs, a sum sufficient for the remuneration of the agent should be recovered from them proportionately. The same rule applies if a person is appointed an agent and dies before performing pilgrimage without leaving any estate, or if it is not possible to recover it from his estate.

Rule 101: If the property is lost in the hands of the executor before the appointment of an agent and it is not known if it was lost due to the negligence of the executor, it is not permissible to exact compensation from the executor.

Rule 102: If the will stipulates that a certain amount be spent on a pilgrimage other than Hajjatul Islam and there is doubt that it is in excess of the bequeathable one-third, it is not permissible to spend the whole of the amount without the consent of the heirs.

The rules on pilgrimage by proxy (Niyabah)

Rule 103: Qualifications of the agent:

First: Adulthood

An obligatory pilgrimage performed by a minor, acting as proxy, is not valid, be it Hajjatul Islam or any other type of pilgrimage, even if the minor is capable of rational action, as a matter of precaution (alal ahwat). However, it may be true to say that an optional pilgrimage performed by a minor, in his capacity as agent, with the approval of his guardian is valid.

Second: State of Mind

A pilgrimage performed by an agent of unsound mind is not valid, whether the disease is
permanent or intermittent, if the pilgrimage is performed when the agent is experiencing a spell of the disease. However, there is no objection to employing an incompetent (safih) person as an agent.

Third: Faith

As a matter of precaution, a pilgrimage performed by an agent who is a non-believer would not count as valid, even if it was performed in accordance with the rules of our school of thought.

Fourth: The Agent's Freedom

The agent himself must not be obligated to perform an obligatory pilgrimage in the year in
which he is appointed agent. If he is unaware or unmindful of his obligation he can still be
appointed agent. This condition affects the validity of the appointment of the agent, not the validity of his pilgrimage. Thus, even if there was an obligation on the agent to perform a pilgrimage personally, the obligation of his principal for performing pilgrimage will be discharged. However, the agent will not be entitled to the stipulated remuneration, but only to the usual amount.

Rule 104: It is not necessary that the agent be judicious (adil). However, he must be reliable
insofar as performing pilgrimage is concerned.

Rule 105: The principal's obligation will be met only upon the proper completion of the
pilgrimage by the agent. It follows that the agent must be conversant with the procedure of
pilgrimage and its rules, albeit through coaching in every rite. When a doubt arises about his performing the rituals, he can ignore it.

Rule 106: There is no objection to the appointment of an agent for a discerning youth or an
insane person. Indeed, an agent must be appointed if the pilgrimage became obligatory on a person of unsound mind during his period of sanity but died insane.

Rule 107: There is no requirement that the principal and agent be homogeneous. The
appointment of a male agent for a female principal and vice versa is valid.

Rule 108: There is no objection to appointing, as agent, a person who has not been to pilgrimage before, irrespective of whether or not the principal had been on pilgrimage before. The gender of the agent or the principal does not matter. Some scholars say that it is discouraged (makrouh) to appoint, as agent, a person who has not been on pilgrimage before, but this is not proved. However, in the case of a principal who is alive but has not been able to perform Hajjatul Islam or had a pilgrimage to perform, but died before performing it, it is preferable to appoint, as agent, a person who has not been on pilgrimage before.

Rule 109: It is necessary that the principal must be Muslim. Thus, acting as agent for an infidel is invalid, even if the infidel has died while still enjoying some wealth. If his heir is a Muslim, it is not obligatory on him to appoint an agent to perform an obligatory pilgrimage for the deceased. As for an enemy of Ahlul Bait (the Household of the Prophet 's.a.w.'), acting as agent for him, it is not in order, except that it is permissible for a son of such a person himself to perform an obligatory pilgrimage for his father; for the other relatives there is ishkal (problem). However, there is no harm in performing pilgrimage and dedicating its reward (thawab) to a relative.

Rule 110: There is no objection to appointing an agent to perform an optional pilgrimage for a living person, whether gratuitously or for reward. The same goes for an obligatory pilgrimage for a person who is unable to do it personally for a valid reason. Performing pilgrimage by proxy on behalf of a living person is not permissible, apart from these two cases. An appointment of an agent for a dead person is always valid, whether gratuitous or for reward and whether for an obligatory or an optional pilgrimage.

Rule 111: It is necessary for the validity of the agency that the intent must be to perform pilgrimage for the principal, who should be known through any means of identification. Although it is not necessary that his name be uttered, it is recommended that the principal be remembered in all the ceremonies.

Rule 112: Just as performing an obligatory pilgrimage is valid, whether it is gratuitous or by permission, so is it valid if it is for reward or in fulfillment of a condition of contract.

Rule 113: Apparently (adh'dhahir), the agent must act as if the pilgrimage is for himself with regard to the rules on incapacity, i.e. as though they would have applied to him in his own pilgrimage. Also, the rules relating to the order of the ceremonies must be observed.
However, in the final analysis, a pilgrimage can be valid in one case but not in the other. For example, if the incapacity occurs during the stay at Arafat, he can choose the emergency stay; thus, the pilgrimage be valid and the principal acquitted from the responsibility. However, if he was unable to remain in Arafat for either the normal or the emergency stay, his pilgrimage is invalid. It is not permissible to employ a person who knows he will be unable to perform the optional rituals, as a matter of precaution (ihtiyat). Indeed, there is ishkal (problem) in accepting as correct the performance of rituals of an unpaid volunteer agent. However, there is no objection to engaging a person who knows that he will move under a shade or will omit ceremonies which would not invalidate the pilgrimage, even though the omission was deliberate, like Tawafun Nisa, or staying in Mina for the evenings of 11th or 12th.

Rule 114: If the agent dies before wearing ihram , the pilgrimage is not valid for the principal and it is obligatory to appoint another agent to perform the pilgrimage again. If the agent dies after wearing ihram, the pilgrimage will be valid and it is clearly so if he dies after wearing ihram in the precincts of the Holy Mosque, as a matter of precaution. There is no difference in this regard between Hajjatul Islam and other types of pilgrimage, in the case of a paid agent; as for an unpaid volunteer one, judging the validity of pilgrimage so performed is not free from ishkal.

Rule 115: If the agent dies after wearing ihram and entering the Holy Mosque, he is entitled to his full remuneration if his appointment was to have the deceased absolved from his
obligation.However, if his appointment was to perform certain ceremonies, he will be entitled to so much of the agreed remuneration as would be commensurate with the ceremonies performed by him. If he died before wearing ihram, he would not be entitled to anything. However, if the part relating to preliminaries is included in the agreement of the agency, he would be entitled to an amount proportionate to the tasks performed by him.

Rule 116: If the appointment was from the country of the principal but the route to be taken by him to Makkah was not specified, the agent is free to choose the route. However, if the route has been laid out in the agreement, it is not permissible to disregard it. If the agent uses another one, completes the ceremonies, then and if the provision of the route in the agreement of agency was only as a condition, and not a specific term of the agreement, the agent is entitled to his full remuneration. The other party is entitled to repudiate the agreement for breach of the condition, in which event the agent will be able to recover only the usual remuneration paid for the pilgrimage and not the agreed wage. If the specified route was a term of the agreement, the other party can again repudiate it. If it is repudiated, the agent is entitled to the usual remuneration for the parts of the agreement he performed, but not for the route he took; the parts he did not comply with will be
ignored. If it is not repudiated, the agent is entitled to the agreed remuneration.

Rule 117: If a person agrees to become an agent for a person to perform an obligatory
pilgrimage in a specified year, and then agrees with another to perform an obligatory pilgrimage on his behalf in the same year, the second agreement is invalid. The two agencies would be valid if they are taken out in respect of different years, or if one or both of them were not to be performed immediately.

Rule 118: If a person agrees to perform a pilgrimage as an agent in a specified year, it is not permissible for him to do so in an earlier or subsequent year than that specified. He can do so only with the consent of the principal who will be acquitted, of the obligation, by the performance in the different year. The agent will not be entitled to claim his remuneration, if he hastened or delayed the pilgrimage without the consent of the person who appointed him.

Rule 119: If an agent is prevented or blocked from performing the ceremonies, the same rules apply to him as would have applied to the principal if he had been performing the pilgrimage personally. These rules will be set out below. If the agency agreement was confined to that year, it becomes annulled. If it was not, the liability to perform it remains on his shoulders, and the principal can repudiate it, if there was a condition that the pilgrimage be performed in that year.

Rule 120: If the agent commits an act which attracts a kaffarah, he must pay for it from his own property, regardless of whether the agency is gratuitous or for a reward.

Rule 121: If the remuneration for pilgrimage is a fixed sum which proved insufficient for the
expenses, it is not obligatory on the principal to meet the shortfall. Likewise, if the remuneration proved in excess, the agent would not be obliged to refund the excess.

Rule 122: If a person is appointed agent to perform an obligatory or an optional pilgrimage but vitiates it by having sex before reaching Mash'ar, it is obligatory on him to complete the pilgrimage, which will be valid insofar as the principal is concerned. It is obligatory on the agent to perform an obligatory pilgrimage in the ensuing year and pay a penalty. However, it is obvious (adh'dhahir) that he is entitled to his remuneration. If he does not perform the pilgrimage in the ensuing year, for good reason or without it, the rule still applies, requiring him to perform the pilgrimage at his own expense.

Rule 123: Although according to the agreement, the remuneration becomes the property of the agent, it is not obligatory to make payment to him until he has completed the pilgrimage unless there was express agreement for earlier payment. It is clear that the agent can stipulate that the remuneration be paid before the pilgrimage, for generally it is not usual that an agent should proceed on the pilgrimage and undertake all the ceremonies without having received the remuneration.

Rule 124: If a person is appointed agent for pilgrimage, he cannot subcontract it to another
person without the consent of the party who appointed him. However, should the hire be in
return for a debt, and no date was appointed to start pilgrimage, the principal is free to hire another person.

Rule 125: If a person is appointed an agent to perform Hajj-ut-Tamatu' in good time but, per chance, the time became short and the agent changed Hajj-ut-Tamatu' into Hajj-ul-Ifraad, and after completing it performs the Umrat-ul-Mufradah, the obligation of the principal will be discharged. However, the agent will not be entitled to his remuneration, if his appointment was conditional on performing the ceremonies. If, on the other hand, it was conditional on the obligation of the deceased being discharged, he will be entitled to the remuneration.

Rule 126: If the pilgrimage is optional, there is no objection to the agent performing it on behalf of a number of people. With regard to obligatory pilgrimages, an agent can perform it on behalf of one person only, except if the pilgrimage has become obligatory on two or more persons jointly.

For example, if two persons make a vow that they will together with a third jointly contribute
towards the remuneration of an agent to perform a pilgrimage, it is permissible for them to
appoint one agent on their behalf.

Rule 127: If the pilgrimage is optional, there is no objection to a number of people becoming agents in one year on behalf of one person, living or dead, gratuitously or for reward. The same rule applies to obligatory pilgrimages, if they are many. For example, there may be two pilgrimages obligatory on a person, living or dead, in respect of two vows, or one of them ma be Hajjatul Islam and the other obligatory by reason of a vow. In such circumstances, it is permissible to appoint two agents, each to perform one of them.
Similarly, it is permissible to appoint two agents, one of them in respect of an obligatory
pilgrimage and the other an optional one. It is not far from correct to say that two persons can be appointed agents for the same obligatory pilgrimage like Hajjatul Islam, as a matter of precaution, in the fear that the pilgrimage of one of them may be spoiled.

Rule 128: tawaf is a recommended act of worship in itself. It is, therefore, permissible to
appoint an agent to do it on behalf of a deceased and also a living person who is away from Makkah, or in it, but was unable to perform it himself immediately.

Rule 129: There is no objection to an agent, on completion of the pilgrimage for which he was appointed, performing an Umrat-ul-Mufradah for himself or another person. Likewise, he can then make tawaf for himself or another person.

Various kinds of Umrah

Rule 135: Like obligatory pilgrimage, the optional pilgrimage is also at times obligatory and at times optional. It may be Mufradah or Tamatu'.

Rule 136: Like the pilgrimage, Umrah is obligatory on all those who can afford it and, like obligatory pilgrimage, must be performed forthwith, although the means may be sufficient for Umrah but not for a pilgrimage. However, it is apparent (adh'dhahir) that if a person's responsibility is the performance of Hajj-ut-Tamatu', the Umrat-ul-Mufradah is not obligatory on him. Thus, if an agent performs all the ceremonies of obligatory pilgrimage on behalf of a principal, the performance of an Umrat-ul Mufradah for himself is not obligatory on him, even if he has the means to perform it, although, as a matter of precaution, it is better to do so.

Rule 137: It is mustahab to perform umrat-ul- mufradah in every month of the year. However, observing a gap of thirty days between every two such optional pilgrimages is not a must. That is, you can perform Umrah in the end of one month, and another at the beginning of another month. It is not permissible to perform two such optional pilgrimages in the same month. There is no objection to a person performing two optional pilgrimages, one for himself or another person and the other in the hope that it will gain him thawab; or one for himself and the other for another person, or both of them for another person, or if one is Mufradah and the other Tamatu''. So if a person has performed Umrat-ul-Mufradah, it is permissible for him to perform Umrat-ut- Tamatu'' consecutively in the same month. Similar too is the rule on performing an Umrat-ul- Mufradah on completion of an obligatory pilgrimage. However, it is not permissible to perform an optional pilgrimage between Umrat-ut-Tamatu' and obligatory pilgrimage. However, if he stayed in Makkah until the day of tarwiyah, intending to perform pilgrimage, Umrat-ul-Mufradah will his Tamatu'; he should then perform Hajj-ut-Tamatu' thereafter.

Rule 138: Just as the optional pilgrimage becomes obligatory to perform on attainment of means, so does it become obligatory to fulfil a vow, oath, promise etc.,.

Rule 139: The rituals involved in the two optional pilgrimages, Mufradah and Tamatu'' can be the same, and this will be discussed late, as well as vary, such as:
1. in Umrat-ul-Mufradah, it is obligatory to perform Tawafun Nisa but it is not obligatory in
Umrat-ut-Tamatu';
2. Umrat-ut-Tamatu' can only be performed during the season of obligatory pilgrimage,
namely, Shawwal, Thil Qa'dah and Thil Hijjah, whereas it is permissible to perform the
Umrat-ul-Mufradah during all the months of the year, preferably in Rajab;
3. in Umrat-ut-Tamatu', the ihram can be removed only after Taqseer, while in Umrat-ul-
Mufradah it can be removed after taqseer or shaving the head, and the latter is better;
4. it is obligatory to perform Umrat-ut-Tamatu' and obligatory pilgrimage in the same year,
but that is not the rule for Umrat-ul-Mufradah. If Hajj-ul-Ifraad and Umrat-ul-Ifraad have
become obligatory on a person, it is permissible for him to perform the Hajj-ul-Ifraad in
one year and the Umrat-ul-Ifraad in the other year;
5. in Umrat-ul-Mufradah, if a person deliberately had a sexual intercourse with his wife
before sa'y, his pilgrimage becomes invalidated; he shall be required to perform it again,
that is to stay in Makkah to the following month to perform it. However, if he does so
during Umrat-ut-Tamatu'' it is doubtful if it would be invalidated and the better view is
that it will not be affected as will be discussed in Rule 220.

Rule 140: In Umrat-ul-Mufradah as in Umrat-ut-Tamatu'' one must wear ihram at the Meqat
itself as will be explained later. If the person is in Makkah and intends to perform an Umrat-ul- Mufradah, it is permissible for him to come out of the Haram and wear his ihram; thus, it is not obligatory for him to proceed to a Meqat and wear the ihram there; it is permissible for him to wear the ihram at Hudaybiyyah, Ja'ranah or Tan'eem.
The only exception to this rule is when a person invalidates his Umrat-ul-Mufradah by having sexual intercourse with his wife before sa'y. In this case, as a matter of precaution, he must repeat the ihram for a new Umrah from a Meqat; however, it is not permissible to wear ihram from Tan'eem, as will be explained further in Rule 223.

Rule 141: It is obligatory to perform an Umrat-ul-Mufradah, if one intends to enter Makkah, for it is not permissible to do so without ihram except for those who enter and depart from there regularly like by virtue of their trade.
Similarly, if a person has completed Umrat-ut-Tamatu' and Hajj, or after Umrat-ul-Mufradah and has left Makkah, he is permitted to re-enter without ihram before the expiry of the same month in which the Umrah was performed. As for the person who has departed from Makkah after performing Umrat-ut-Tamatu', but before the pilgrimage, the rule will be discussed under Rule 154 below.

Rule 142: If a person performs the Umrat-ul-Mufradah during the Hajj season (defined in Rule 139 '2' above) and remains in Makkah to the 8th of Thil Hijjah, he is permitted to treat it as Umrat-ut-Tamatu' and perform obligatory pilgrimage. However, there is no difference in this regard between an obligatory pilgrimage and an optional one.

Optional pilgrimage

Rule 130: It is recommended to perform pilgrimage, if it were possible, even if one does not have the required means or has already performed the Hajjatul Islam. It is recommended to do so each year for those who can afford it.

Rule 131: It is recommended that at the time of departure from Makkah, one makes the intention to return there.

Rule 132: It is recommended to send on obligatory pilgrimage someone who does not have the means to perform it himself. It is also recommended to take a loan to make the journey, if one was sure they can make the repayment later. It is recommended to make much expense during pilgrimage.

Rule 133: It is permissible for a person who receives zakah, from the share of the poor, to spend it on a recommended pilgrimage.

Rule 134: It is conditional that a married woman, intending to perform an optional pilgrimage, obtain the consent of her husband. That is also the rule for a woman observing a waiting period (iddah) arising from a revocable divorce but not for a woman of an irrevocable divorce. A widow, who is still in iddah, can perform a pilgrimage.

Types of Hajj

Rule 143: There are three types of pilgrimage: Tamatu', Ifraad and Qiraan. The first is the obligation on those who reside more than 48 miles from Makkah and the other two are prescribed for those who reside within 48 miles of Makkah.

Rule 144: There is no objection to those residing afar to perform Ifraad or Qiraan pilgrimages as an optional pilgrimage, just as there is no objection to those residing in the vicinity performing the Tamatu' as a provisional pilgrimage but this course is not permissible to either of them in an obligatory pilgrimage. So performance of a Hajj-ut-Tamatu' for those whose duty is to perform the Ifraad or Qiraan or vice versa is not permissible. However, the obligation of those who have to perform Tamatu' can,
in certain circumstances, change to Ifraad as will be explained.

Rule 145: If a person residing afar, takes residence in Makkah, his obligation will change to Hajjul Ifraad or Qiraan after commencement of the third year of his taking residence there.
However, before that his obligation is to perform Hajj-ut-Tamatu'. There is no difference as to the availability of funds to perform pilgrimage being materialized before taking such residence or during the period of the residence. There is also no difference whether or not he intended to take residence permanently. The same rule applies to those living in cities other than Makkah, provided that the distance between the those places and Makkah is less than 48 miles.

Rule 146: When a person resides in Makkah and wishes to perform Hajj-ut-Tamatu' before the change of his obligation to Hajj-ul-Ifraad or Qiraan, it has been said that he can wear ihram for Umrat-ut Tamatu' from Adnal Hil (nearest Meqats to Makkah, such Hudaibiyyah, Ja'ranah, and at-Tan'eem Mosque). However, it is arguable (ishkal) that, as a matter of precaution, he must wear it at one of the Meqats. Indeed, as a matter of precaution he should wear ihram at the Meqat used by the people of his own country. It is apparent (alal adhhar) that this rule applies to those residing in Makkah and wishing to perform Hajj-ut- Tamatu', albeit a recommended one.

Hajj-Ut-Tamatu

Rule 147: This pilgrimage consists of two parts; the first is called Umrah and the second
HajjThe Hajj-ut-Tamatu' applies to the second part; however, it is obligatory to perform the
Umrah before the Hajj.

Rule 148: Five matters must be observed in Umrat-ut-Tamatu':
1. ihram must be worn at one of the Meqats which will be discussed later;
2. tawaf round the Ka'ba;
3. prayer (salah) after the tawaf;
4. sa'y between Safa and Marwah;
5. taqseer, that is, to remove some hair of the head, beard or moustache. On completion of these five acts, one is out of the state of ihram and all that which is forbidden during
ihram becomes lawful.

Rule 149: It is obligatory on the pilgrim to be prepared to undertake the requirements of the pilgrimage on approaching the ninth of Thil Hijjah. There are thirteen compulsory acts of worship in obligatory pilgrimage:
1. wearing ihram in Makkah, details of which will follow;
2. staying in Arafat from noon on the ninth of Thil Hijjah, after adequate time has elapsed after zawaal to carry out ghusl and say Dhuhr and Asr prayers jointly (jam'an), till sunset. Arafat is situated about twelve miles from Makkah;
3. staying in Muzdalifah part of the eve of Eid-ul-Adhha till sunrise on the day of the Eid. Muzdalifah is situated between Arafat and Makkah;
4. stoning (rami) Jamrat-ul-Aqabah in Mina on the day of the Eid. Mina is situated about three miles from Makkah;
5. slaughtering an animal in Mina on the day of Eid;
6. shaving the head or removing some hair in Mina. On completion of these acts, matters forbidden during ihram become lawful except [having sexual intercourse with one's] woman, perfume and hunting;
7. tawaf (tawaf-uz-ziyarah) on returning to Makkah;
8. prayers after tawaf;
9. sa'y between Safa and Marwah. At this stage wearing perfume becomes lawful;
10. Tawafun Nisa;
11. prayers after Tawafun Nisa;
12. remaining in Mina during the eve of the eleventh and twelfth and, in certain
circumstances which will be explained below, the eve of the thirteenth [Thil Hijjah] also;
13. stoning all the three jamarat on the eleventh and twelfth and, evidently (al adhhar), if the pilgrim is there on the thirteenth.

Rule 150: There are certain conditions that should be observed in Hajj-ut-Tamatu':
1. Niyyah, that is, one must form the intention of performing Hajj-ut-Tamatu'. If one sets his mind on performing another kind of pilgrimage, or wavers in his intention, the pilgrimage is invalidated.
2. The Umrah and Hajj must be performed during the season of Hajj (see Rule 139 '2' above). If any part of the Umrah is performed before commencement of the month of Shawwal, the Umrah is invalid.
3. The Umrah and Hajj must be performed in the same year. If the Umrah is performed and then the Hajj is postponed to the next year, the Tamatu' is invalid. It makes no difference whether the pilgrim remains in Makkah to the following year or goes back to his country for the return journey to Makkah. Similarly, it makes no difference whether he removes the ihram or remains in it to the following year.
4. As a matter of choice, the ihram for Hajj must be worn in Makkah itself and the best place for it is the Holy Mosque; however, if it is not possible to wear ihram in Makkah, it may be worn wherever possible.
5. The Umrah and Hajj must both be performed by the same person as an agent for one particular person. It is not permissible to engage two agents, for a living or dead person, for Hajj-ut-Tamatu', one to perform the Umrah and the other the Hajj. Similarly, it is not permissible that one person performs the Umrah on behalf of one person and the Hajj for another.

Rule 151: If a pilgrim completes the rituals for Umrat-ut-Tamatu', it is obligatory on him to perform the Hajj. As a matter of precaution, it is not permissible for him to leave Makkah without performing Hajj. However, if he wishes to do so, even if it is not necessary, and there is no fear of missing the Hajj, and if he is sure he can return to Makkah to wear ihram in time, it is evident that he can depart from Makkah without ihram. And if he is not so sure, it is obligatory on him to wear the ihram for Hajj in Makkah. Only then can he depart and head for Arafat in the same ihram. It is not permissible for a person who has performed Umrat-ut-Tamatu' to leave Hajj out of choice, even though it is a recommended one. However, if it was not possible to perform Hajj, he should consider it Umrah Mufradah; accordingly, he should perform Tawafun Nisa.

Rule 152: It is permissible for a pilgrim whose obligation is Hajj-ut-Tamatu' to depart from Makkah before the completion of his Umrah; that is, evidently, if he is able to return to Makkah; otherwise, as a matter of precaution, he should not do so.

Rule 153: The prohibition against leaving Makkah on completion of Umrah arises if one is to depart from the city for another place. However, the new streets and suburbs, that have sprung around the Holy City, are considered part of it. Thus, the pilgrim can visit them after completing Umrah, whether or not it was necessary to do so.

Rule 154: If the pilgrim has departed from Makkah after completing Umrah without ihram and goes beyond the Meqat, two situations could arise:
1. if he returns to Makkah within the same month of completing Umrah, he must enterMakkah without ihram, wear it in Makkah for Hajj and depart for Arafat;
2. if he returns to Makkah after the expiry of the month in which he performed the Umrah, he must repeat it.

Rule 155: If the obligation of a person is to perform Hajj-ut-Tamatu', he cannot change it to Ifraad or Qiraan. There can be an exception, if a pilgrim embarks on Umrat-ut-Tamatu', then finds the time too limited to complete the Umrah and commence the Hajj, he can change his intention (niyyah) to Hajj-ul-Ifraad and perform Umrat-ul-Mufradah after the Hajj. The test as to how much time would be considered too limited to complete the Umrah is a matter of difference between the scholars. However, it is apparent that he must change his intention, if he cannot complete the Umrah before midday of the staying (wuquf) in Arafat, i.e. the 9th of Thil Hijjah.

Rule 156: