Book 8: Pilgrimage (Hajj) | Minhaj al-Talibin of Nawawi
Title of book: Minhaj al-Talibin wa Umdat al-Muftin (منهاج الطالبين وعمدة المفتين في الفقه)
Author: Imam Nawawi
Full name: Imam Muhyiddin Abi Zakariyya Yahya ibn Sharaf al-Nawawi (أبو زكريا يحيى بن شرف بن مُرِّيِّ بن حسن بن حسين بن محمد جمعة بن حِزام الحزامي النووي الشافعي)
Born: Muharram 631 AH/ October 1233 Nawa, Ayyubid Sultanate
Died: 24 Rajab 676 AH [9]/ 21 December 1277 (age 45) Nawa, Mamluk Sultanate
Resting place: Nawa, present Syria
Translated into English by: E. C. HOWARD
Field of study: sharia, Islamic law, fiqh, Islamic jurisprudence of Shafi'i's school of thought
Type of literature dan reference: classical Arabic books
Contents
- Book 8: Pilgrimage (Hajj)
- Chapter I General provisions
- Chapter II Stations
- Chapter III Ihram , or state of consecration
- Chapter IV Entry into Mecca
- Chapter V Actions forbidden during ihram
- Chapter VI Causes that prevent the accomplishment of the pilgrimage
- Return to: Minhaj al-Talibin of Imam Nawawi
كتاب الْحَجِّ
BOOK 8 — THE PILGRIMAGE
هُوَ فَرْضٌ وَكَذَا الْعُمْرَةُ فِي الْأَظْهَرِ.
وَشَرْطُ
صِحَّتِهِ: الْإِسْلَامُ فَلِلْوَلِيِّ أَنْ يُحْرِمَ عَنْ الصَّبِيِّ الَّذِي
لَا يُمَيِّزُ وَالْمَجْنُونِ، وَإِنَّمَا تَصِحُّ مُبَاشَرَتُهُ مِنْ
الْمُسْلِمِ الْمُمَيِّزِ، وَإِنَّمَا يَقَعُ عَنْ حَجَّةِ الْإِسْلَامِ
بِالْمُبَاشَرَةِ إذَا بَاشَرَهُ الْمُكَلَّفُ الْحُرُّ، فَيُجْزِئُ حَجُّ
الْفَقِيرِ دُونَ الصَّبِيِّ وَالْعَبْدِ.
وَشَرْطُ وُجُوبِهِ:
الْإِسْلَامُ وَالتَّكْلِيفُ وَالْحُرِّيَّةُ وَالِاسْتِطَاعَةُ.
وَهِيَ
نَوْعَانِ: أَحَدُهُمَا: اسْتِطَاعَةُ مُبَاشَرَةٍ، وَلَهَا شُرُوطٌ
أَحَدُهَا: وُجُودُ الزَّادِ وَأَوْعِيَتِهِ وَمُؤْنَةِ ذَهَابِهِ وَإِيَابِهِ،
وَقِيلَ إنْ لَمْ يَكُنْ لَهُ بِبَلَدِهِ أَهْلٌ وَعَشِيرَةٌ لَمْ تُشْتَرَطْ
نَفَقَةُ الْإِيَابِ، فَلَوْ كَانَ يَكْتَسِبُ كُلَّ يَوْمٍ مَا يَفِي بِزَادِهِ
وَسَفَرُهُ طَوِيلٌ لَمْ يُكَلَّفْ الْحَجَّ، وَإِنْ قَصُرَ وَهُوَ يَكْتَسِبُ
فِي يَوْمٍ كِفَايَةَ أَيَّامٍ كُلِّفَ الثَّانِي وُجُودُ الرَّاحِلَةِ لِمَنْ
بَيْنَهُ وَبَيْنَ مَكَّةَ مَرْحَلَتَانِ، فَإِنْ لَحِقَهُ بِالرَّاحِلَةِ
مَشَقَّةٌ شَدِيدَةٌ اُشْتُرِطَ وُجُودُ مَحْمِلٍ، وَاشْتُرِطَ شَرِيكٌ يَجْلِسُ
فِي الشِّقِّ الْآخَرِ، وَمَنْ بَيْنَهُ وَبَيْنَهَا دُونَ مَرْحَلَتَيْنِ،
وَهُوَ قَوِيٌّ عَلَى الْمَشْيِ يَلْزَمُهُ الْحَجُّ، فَإِنْ ضَعُفَ
فَكَالْبَعِيدِ، وَيُشْتَرَطُ كَوْنُ الزَّادِ وَالرَّاحِلَةِ فَاضِلَيْنِ عَنْ
دَيْنِهِ وَمُؤْنَةِ مَنْ عَلَيْهِ نَفَقَتُهُمْ مُدَّةَ ذَهَابِهِ وَإِيَابِهِ،
وَالْأَصَحُّ اشْتِرَاطُ كَوْنِهِ فَاضِلاً عَنْ مَسْكَنِهِ وَعَبْدٍ يَحْتَاجُ
إلَيْهِ لِخِدْمَتِهِ، وَأَنَّهُ يَلْزَمُهُ صَرْفُ مَالِ تِجَارَتِهِ
إلَيْهِمَا.
الثَّالِثُ أَمْنُ الطَّرِيقِ فَلَوْ خَافَ عَلَى
نَفْسِهِ أَوْ مَالِهِ سَبُعًا أَوْ عَدُوًّا أَوْ رَصَدِيًّا وَلَا طَرِيقَ
سِوَاهُ لَمْ يَجِبْ الْحَجُّ، وَالْأَظْهَرُ وُجُوبُ رُكُوبِ الْبَحْرِ إنْ
غَلَبَتْ السَّلَامَةُ، وَأَنَّهُ يَلْزَمُهُ أُجْرَةُ الْبَذْرَقَةِ،
وَيُشْتَرَطُ وُجُودُ الْمَاءِ وَالزَّادِ فِي الْمَوَاضِعِ الْمُعْتَادِ
حَمْلُهُ مِنْهَا بِثَمَنِ الْمِثْلِ، وَهُوَ الْقَدْرُ اللَّائِق بِهِ، فِي
ذَلِكَ الزَّمَانِ وَالْمَكَانِ وَعَلَفِ الدَّابَّةِ فِي كُلِّ مَرْحَلَةٍ وَفِي
الْمَرْأَةِ أَنْ يَخْرُجَ مَعَهَا زَوْجٌ، أَوْ مَحْرَمٌ أَوْ نِسْوَةٌ ثِقَاتٌ
وَالْأَصَحُّ أَنَّهُ لَا يُشْتَرَطُ وُجُودُ مَحْرَمٍ لِإِحْدَاهُنَّ، وَأَنَّهُ
يَلْزَمُهَا أُجْرَةُ الْمَحْرَمِ إذَا لَمْ يَخْرُجْ إلَّا بِهَا.
,
الرَّابِعُ أَنْ يَثْبُتَ عَلَى الرَّاحِلَةِ بِلَا مَشَقَّةٍ شَدِيدَةٍ وَعَلَى
الْأَعْمَى الْحَجُّ إنْ وَجَدَ قَائِدًا، وَهُوَ كَالْمَحْرَمِ فِي حَقِّ
الْمَرْأَةِ، وَالْمَحْجُورُ عَلَيْهِ بِسَفَهٍ كَغَيْرِهِ لَكِنْ لَا يُدْفَعُ
الْمَالُ إلَيْهِ، بَلْ يَخْرُجُ مَعَهُ الْوَلِيُّ أَوْ يَنْصِبُ شَخْصًا
لَهُ: النَّوْعُ الثَّانِي: اسْتِطَاعَةُ تَحْصِيلِهِ بِغَيْرِهِ، فَمَنْ
مَاتَ وَفِي ذِمَّتِهِ حَجٌّ وَجَبَ الْإِحْجَاجُ عَنْهُ مِنْ تَرِكَتِهِ،
وَالْمَعْضُوبُ الْعَاجِزُ عَنْ الْحَجِّ بِنَفْسِهِ وَإِنْ وَجَدَ أُجْرَةَ مَنْ
يَحُجَّ عَنْهُ بِأُجْرَةِ الْمِثْلِ لَزِمَهُ وَيُشْتَرَطُ كَوْنُهَا فَاضِلَةً
عَنْ الْحَاجَاتِ الْمَذْكُورَةِ فِيمَنْ حَجَّ بِنَفْسِهِ، لَكِنْ لَا
يُشْتَرَطُ نَفَقَةُ الْعِيَالِ ذَهَابًا وَإِيَابًا، وَلَوْ بَذَلَ وَلَدُهُ
أَوْ أَجْنَبِيٌّ مَالاً لِلْأُجْرَةِ لَمْ يَجِبْ قَبُولُهُ فِي الْأَصَحِّ،
وَلَوْ بَذَلَ الْوَلَدُ الطَّاعَةَ وَجَبَ قَبُولُهُ، وَكَذَا الْأَجْنَبِيُّ
فِي الْأَصَحِّ.
BOOK 8 — THE PILGRIMAGE
CHAPTER I.— GENERAL PROVISIONS
The hajj, or pilgrimage, *and
the omra , or visit to Mecca, are
obligations
towards God which can be
accomplished only by Moslims. The guardian
puts himself into a state of iliram
for his pupil, and the curator for
tho
lunatic entrusted to his care,
for one cannot do this for oneself
if unable
to understand the nature
of this act of devotion. As to
the obligatory
pilgrimago and visit, a
journey to Mecca can never count for
one or the
other, unless one has
put oneself into a state of ihrctm
on one’s own
account, i.e. unless
one is a free, sane, adult Moslem.
So the poor man
is capable of
it, but not the minor or the slave.
The obligation to accomplish the
pilgrimage or the visit exists only
for such believers as are not
only capable of legally performing it but
also in condition of doing so
personally or by intermediary. As to tho
power of accomplishing this act of
devotion in person, it depends on
four conditions —
. Possession of a
sufficient quantity of provisions, sacks
and money
for the voyage there and
back. Some authors do not insist on
possession
of funds for the return
journey, if family or near relatives
are not left
behind at the place
from which one starts. A man who
gains only
enough to live from day
to day is not obliged to go to
Mecca if the
distance be great ; but
if the distance be short and enough
is gained on
one day to support
him for several the journey is obligatory.
. Possession of a mount, if
the distance from Mecca is two days’
journey. If one cannot ride without
a great deal of difficulty, one need
not go unless in a pannier, if
one can find a companion to occupy the
other half. Any person who lives
at a less distance from Mecca than
two days’ march, and who can
walk, must make the pilgrimage, even if
afoot ; but if he is too feeble
for such an undertaking, he is considered
in the same way as a person
living at too great a distance. Before
such
a journey can be looked upon as
obligatory, the law insists also that
provisions for the nourishment of
self and mount must be the property
of the pilgrim, and that he
has not acquired them to the
prejudice of
his creditors, or of
persons he has to support during his
absence, fin
tho same way the
expenses of the pilgrimage may not
be deducted from
those of tlie
pilgrim’s household nor from what he
has to give to a slave
whom he
needs as a servant. fBut he is
obliged, if necessary, to sell
his
merchandise to defray the expense of
the pilgrimage, if by so doing
he
is enabled to take his journey to
the holy city.
. The security
of the road. The pilgrimage is not
obligatory if
danger is feared for
person or goods, from wild beasts,
enemies or
brigands, unless one can
take a safer road. *ne should go by
sea, if
that way seems the safer ;
and if necessary pay for an escort.
Nor
need one go at all unless
one can get water and necessary
provisions at
reasonable prices at the
places where travellers usually obtain their
supplies. A reasonable price is one
considered moderate in that country
and
at that time. It is also necessary
that one should be able to pro-
cure
forage for one’s mount at each stage
of the journey. A woman
need not go
unless accompanied by her husband or
by some relative
within the prohibited
degrees, or by at least three
trustworthy females.
fThe law does not
require each woman in a caravan to
be accompanied
by her husband or a
relative. *j*A woman on pilgrimage should
remu-
nerate the individual who accompanies
her and who has undertaken
the
journey solely on her account.
.
Ability to make use of one’s mount
with no great difficulty. A
blind
man is exempt from the duty of
pilgrimage if he has no guide.
The
rules just mentioned with regard to a
woman’s companion, apply
also to a blind
man’s guide. A person who is incapable
by reason of
imbecility is subject
to the same law as any other
person, so far as
regards the duty
of going on pilgrimage to Mecca,
except that he is not
entrusted with
money for the journey, and his
curator should accompany
him or employ
some one else to do so.
Permission to be represented by a
substitute at the pilgrimage is
granted
in the following cases : —
.
When a person dies without fulfilling his
obligation of going to
Mecca, the
pilgrimage should be accomplished by
another person for
the deceased, defraying
tho expense out of the estate.
. When one cannot go to
Mecca by reason of paralysis, etc., one’s
duty is to send a substitute, at
least if one is rich enough to
pay for such
a substitute and can
find one at a reasonable price. This
remuneration
is of course subject to
the pecuniary obligations already mentioned as
incumbent upon any one who
undertakes the pilgrimage in person. But
the law does not insist in
these circumstances that the maintenance of
the family should be assured in
advance for the whole period of going
to Mecca and returning from it.
f When a son wishes to employ
some one to accomplish the pilgrimage
for the sake of his father,
the person addressed upon the subject
is not
obliged to consent — and still
less is he bound to comply when
approached
by some one who is not
even a member of the deceased's family.
But
if a son offers to make the
pilgrimage for his father, the latter
is bound
to accept his offer, or
indeed that of any other person.
باب الْمَوَاقِيتِ
CHAPTER II.— STATIONS
وَقْتُ إحْرَامِ الْحَجِّ: شَوَّالٌ وَذُو الْقَعْدَةِ وَعَشْرُ لَيَالٍ
مِنْ ذِي الْحِجَّةِ، وَفِي لَيْلَةِ النَّحْرِ وَجْهٌ: فَلَوْ أَحْرَمَ بِهِ
فِي غَيْرِ وَقْتِهِ انْعَقَدَ عُمْرَةً عَلَى الصَّحِيحِ، وَجَمِيعُ السَّنَةِ
وَقْتٌ لِإِحْرَامِ الْعُمْرَةِ.
وَالْمِيقَاتُ الْمَكَانِيُّ
لِلْحَجِّ فِي حَقِّ مَنْ بِمَكَّةَ نَفْسُ مَكَّةَ، وَقِيلَ كُلُّ الْحَرَمِ،
وَأَمَّا غَيْرُهُ فَمِيقَاتُ الْمُتَوَجِّهِ مِنْ الْمَدِينَةِ ذُو
الْحُلَيْفَةِ، وَمِنْ الشَّامِ وَمِصْرَ وَالْمَغْرِبِ الْجُحْفَةُ، وَمِنْ
تِهَامَةِ الْيَمَنِ يَلَمْلَمُ، وَمِنْ نَجْدِ الْيَمَنِ وَنَجْدِ الْحِجَازِ
قَرْنٌ، وَمِنْ الْمَشْرِقِ ذَاتُ عِرْقٍ.
وَالْأَفْضَلُ أَنْ
يُحْرِمَ مِنْ أَوَّلِ الْمِيقَاتِ وَيَجُوزُ مِنْ آخِرِهِ، وَمَنْ سَلَكَ
طَرِيقًا لَا يَنْتَهِي إلَى مِيقَاتٍ فَإِنْ حَاذَى مِيقَاتًا أَحْرَمَ مِنْ
مُحَاذَاتِهِ أَوْ مِيقَاتَيْنِ فَالْأَصَحُّ أَنَّهُ يُحْرِمُ مِنْ مُحَاذَاةِ
أَبْعَدِهِمَا، وَإِنْ لَمْ يُحَاذِ أَحْرَمَ عَلَى مَرْحَلَتَيْنِ مِنْ مَكَّةَ،
وَمِنْ مَسْكَنِهِ، بَيْنَ مَكَّةَ وَالْمِيقَاتِ فَمِيقَاتُهُ مَسْكَنُهُ.
وَمَنْ
بَلَغَ مِيقَاتًا غَيْرَ مُرِيدٍ نُسُكًا ثُمَّ أَرَادَهُ فَمِيقَاتُهُ
مَوْضِعُهُ، وَإِنْ بَلَغَهُ مُرِيدًا لَمْ تَجُزْ مُجَاوَزَتُهُ بِغَيْرِ
إحْرَامٍ، فَإِنْ فَعَلَ لَزِمَهُ الْعَوْدُ لِيُحْرِمَ مِنْهُ إلَّا إذَا ضَاقَ
الْوَقْتُ، أَوْ كَانَ الطَّرِيقُ مَخُوفًا، فَإِنْ لَمْ يَعُدْ لَزِمَهُ
دَمٌ.
وَإِنْ أَحْرَمَ ثُمَّ عَادَ فَالْأَصَحُّ أَنَّهُ إنْ عَادَ
قَبْلَ تَلَبُّسِهِ بِنُسُكٍ سَقَطَ الدَّمُ، وَإِلَّا فَلَا، وَالْأَفْضَلُ أَنْ
يُحْرِمَ مِنْ دُوَيْرَةِ أَهْلِهِ، وَفِي قَوْلٍ مِنْ الْمِيقَاتِ.
قُلْت:
الْمِيقَاتُ أَظْهَرُ، وَهُوَ الْمُوَافِقُ لِلْأَحَادِيثِ الصَّحِيحَةِ،
وَاَللَّهُ أَعْلَمُ.
وَمِيقَاتُ الْعُمْرَةِ لِمَنْ هُوَ خَارِجَ
الْحَرَمِ مِيقَاتُ الْحَجِّ، وَمَنْ بِالْحَرَمِ، يَلْزَمُهُ الْخُرُوجُ إلَى
أَدْنَى الْحِلِّ وَلَوْ بِخُطْوَةٍ، فَإِنْ لَمْ يَخْرُجْ وَأَتَى بِأَفْعَالِ
الْعُمْرَةِ أَجْزَأَتْهُ فِي الْأَظْهَرِ، وَعَلَيْهِ دَمٌ.
فَلَوْ
خَرَجَ إلَى الْحِلِّ بَعْدَ إحْرَامِهِ سَقَطَ الدَّمُ عَلَى الْمَذْهَبِ.
وَأَفْضَلُ
بِقَاعِ الْحِلِّ الْجِعْرَانَةُ، ثُمَّ التَّنْعِيمُ ثُمَّ الْحُدَيْبِيَةُ.
CHAPTER II.— STATIONS
One should put
oneself into a state of ihram, i.e.
begin the pilgrimage,
in the month
of Shawal or Zulkada, or on one
of the ten first nights of
Zul
Hijja. As to the permissibility of
not putting oneself into a state of
ihram until the night preceding the
feast of sacrifice, authorities are not
in agreement, fflf he puts himself
into a state of ihram on any other
month, the believer can only
accomplish a visit, an act which can be
performed at any time of the
year. The pilgrimage takes place only
at one fixed time.
The
stations at which one must stop in
order to put oneself into a
state
of ihram are as follows : —
.
For the inhabitants of Mecca, the
holy city itself. According to
some
authorities all inhabitants of the sacred
territory may place
themselves in a state
of ihram at their own domicile.
. For pilgrims from Medina,
Zul Holaifa.
. For those from
Syria, Egypt and the north of
Africa, Johfa.
. For those from
Tahama and Yemen, Yalamlam.
. For
those from south or north Nejed, Ivarn.
. For those from the east,
Zat Irk.
It is preferable to
put oneself in a state of ihram at
the entrance of
these stations, although
strictly speaking this may even be
done when
leaving them for Mecca. If
the pilgrim does not pass through
one of
these places, he should place
himself in a state of ihram , as soon
as he
arrives in the vicinity of
the nearest to his route ; or, if
he passes near
two of them, fwhen
close to that which is the farther
from Mecca. If
he passes near none
of them, he should place himself in
a state of ihram
when at a distance
of two days' march from the holy
city. A pilgrim
domiciled between the holy
city and one of the stations should
enter a
state of ihram at the
place where he resides. If a believer
passes through
one of the stations,
not intending to accomplish a pilgrimage, but
resolves afterwards to perform this
religious duty, he should begin the
state of ihram at the place
where he adopted this decision. But
no one
arriving as a pilgrim may
pass a station without putting himself in
a
state of ihram; and if he
neglects to do so he must go
back to the
station indicated by
law, unless the time for the
ceremonies is at hand,
or the road
is not safe. In these two last
cases an expiatory sacrifice
must be
performed ; fbut not if the pilgrim
duly returns to the station.
Unless a
pilgrim does so return, an expiatory
sacrifice is always due for
a neglect
to put oneself in a state of ihram
at the proper station. Ono
can
always place oneself in a state of
ilirain on leaving one’s domicile,
before
arriving at one of the stations, and
this is indeed the course to
be
preferred. Only one author maintains it
to be better not to put
oneself
into a state of ilirajn until one’s
arrival at a station indicated by
law.
[*This latter doctrine is preferable, and
in accordance with
authentic traditions.]
The stations for the visit are
the same as those for the pilgrimage,
on arrival at least from outside
the sacred territory. Otherwise, i.e.
if
one is already at Mecca for the
pilgrimage, one should first of all
proceed to the nearest part of
the boundary of the sacred territory,
without reference to one’s country
of origin, then cross this boundary
if only by a single pace, and
place oneself in a state of ihram at
this same
station. *The believer, however,
who has taken part in the ceremonies
of the visit, without first
recrossing the boundary of the sacred
territory
in order to renew his
ihram} may make reparation for his
fault by an
expiatory sacrifice. According
to our school an expiatory sacrifice is
not obligatory for those who cross
the boundary of the sacred territory
after having renewed their ihram for
the visit. The places most to be
recommended for crossing the sacred
territory and renewing ihram for
the
visit are : Jarana, then Tanaim, and
lastly Hodaibiya.
باب الْإِحْرَامِ
CHAPTER III.— IHRAM, OR STATE OP CONSECRATION
يَنْعَقِدُ مُعَيَّنًا بِأَنْ يَنْوِيَ حَجًّا أَوْ عُمْرَةً أَوْ
كِلَيْهِمَا، وَمُطْلَقًا بِأَنْ لَا يَزِيدَ عَلَى نَفْسِ الْإِحْرَامِ،
وَالتَّعْيِينُ أَفْضَلُ وَفِي قَوْلٍ الْإِطْلَاقُ فَإِنْ أَحْرَمَ مُطْلَقًا
فِي أَشْهُرِ الْحَجِّ صَرَفَهُ بِالنِّيَّةِ إلَى مَا شَاءَ مِنْ النُّسُكَيْنِ
أَوْ إلَيْهِمَا ثُمَّ اشْتَغَلَ بِالْأَعْمَالِ.
وَإِنْ أَطْلَقَ
فِي غَيْرِ أَشْهُرِهِ فَالْأَصَحُّ انْعِقَادُهُ عُمْرَةً فَلَا يَصْرِفُهُ إلَى
الْحَجِّ فِي أَشْهُرِهِ.
وَلَهُ أَنْ يُحْرِمَ كَإِحْرَامِ زَيْدٍ
فَإِنْ لَمْ يَكُنْ زَيْدٌ مُحْرِمًا انْعَدَّ إحْرَامُهُ مُطْلَقًا، وَقِيلَ إنْ
عَلِمَ عَدَمَ إحْرَامِ زَيْدٍ لَمْ يَنْعَقِدْ، وَإِنْ كَانَ زَيْدٌ مُحْرِمًا
انْعَقَدَ إحْرَامُهُ كَإِحْرَامِهِ، فَإِنْ تَعَذَّرَ مَعْرِفَةُ إحْرَامِهِ
بِمَوْتِهِ جَعَلَ نَفْسَهُ قَارِنًا وَعَمِلَ أَعْمَالَ النُّسُكَيْنِ.
CHAPTER III.— IHRAM, OR STATE OP CONSECRATION
Section
The believer who
goes to Mecca may put himself into a
state of ihram —
. Precisely ; by
formulating an intention to accomplish the
pilgrimage, the visit, or both.
. Generally ; by merely formulating
the idea of ihram , without
special
reference to the act to which it
is to relate. The precise manner
is
to be preferred, though one jurist
maintains the contrary opinion.
The
general intention may, during the months
of pilgrimage, serve at
the believer’s
choice, either for the pilgrimage, the
visit, or both ; but
one cannot
lawfully take part in any ceremony
without first making
up one’s mind
upon the subject, f On the other
hand, a general intention
at any other
time of the year applies only to
the visit ; and never to the
pilgrimage,
even if one wait until the time
prescribed for that duty.
. By
saying — “ My ihrati will be the same
as such an one’s.” If
the person
indicated did not put himself into a
state of ihram at all,
these words
are held to imply a general intention.
According, however,
to the opinion of
some authorities, such a proceeding has no
legal con-
sequence, if the person in
question is known not to have put
himself
into a state of iliram. Where
the former intention was precise, tho
later accomplishment must of course
be in the same precise manner.
If
the death of the person indicated
prevents the nature of his Hiram
being known, both pilgrimage and
visit must be accomplished together
in
the manner called kiran, and part
taken in the ceremonies of both.
فصل [في ركن الإحرام]
الْمُحْرِمُ يَنْوِي وَيُلَبِّي،
فَإِنْ لَبَّى بِلَا نِيَّةٍ لَمْ يَنْعَقِدْ إحْرَامُهُ، وَإِنْ نَوَى وَلَمْ
يُلَبِّ انْعَقَدَ عَلَى الصَّحِيحِ.
وَيُسَنُّ الْغُسْلُ
لِلْإِحْرَامِ، فَإِنْ عَجَزَ تَيَمَّمَ، وَلِدُخُولِ مَكَّةَ، وَلِلْوُقُوفِ
بِعَرَفَةَ وَبِمُزْدَلِفَةَ غَدَاةَ النَّحْرِ، وَفِي أَيَّامِ التَّشْرِيقِ
لِلرَّمْيِ.
وَأَنْ يُطَيِّبَ بَدَنَهُ لِلْإِحْرَامِ، وَكَذَا
ثَوْبُهُ فِي الْأَصَحِّ، وَلَا بَأْسَ بِاسْتِدَامَتِهِ بَعْدَ الْإِحْرَامِ،
وَلَا بِطِيبٍ لَهُ جُرْمٌ، لَكِنْ لَوْ نَزَعَ ثَوْبَهُ الْمُطَيَّبَ ثُمَّ
لَبِسَهُ لَزِمَهُ الْفِدْيَةُ فِي الْأَصَحِّ.
وَأَنْ تُخَضِّبَ
الْمَرْأَةُ لِلْإِحْرَامِ يَدَيْهَا.
وَيَتَجَرَّدُ الرَّجُلُ
لِإِحْرَامِهِ عَنْ مَخِيطِ الثِّيَابِ وَيَلْبَسُ إزَارًا وَرِدَاءً
أَبْيَضَيْنِ وَنَعْلَيْنِ وَيُصَلِّي رَكْعَتَيْنِ.
ثُمَّ
الْأَفْضَلُ أَنْ يُحْرِمَ إذَا انْبَعَثَتْ بِهِ رَاحِلَتُهُ أَوْ تَوَجَّهَ
لِطَرِيقِهِ مَاشِيًا، وَفِي قَوْلٍ يُحْرِمُ عَقِبَ الصَّلَاةِ.
وَيُسْتَحَبُّ
إكْثَارُ التَّلْبِيَةِ وَرَفْعُ صَوْتِهِ بِهَا فِي دَوَامِ إحْرَامِهِ،
وَخَاصَّةً عِنْدَ تَغَايُرِ الْأَحْوَالِ كَرُكُوبٍ وَنُزُولٍ وَصُعُودٍ
وَهُبُوطٍ وَاخْتِلَاطِ رُفْقَةٍ.
وَلَا تُسْتَحَبُّ فِي طَوَافِ
الْقُدُومِ، وَفِي الْقَدِيمِ تُسْتَحَبُّ فِيهِ بِلَا جَهْرٍ، وَلَفْظُهَا:
لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ، لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ، إنَّ
الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ لَا شَرِيكَ لَكَ، وَإِذَا رَأَى مَا
يُعْجِبُهُ قَالَ: لَبَّيْكَ إنَّ الْعَيْشَ عَيْشُ الْآخِرَةِ، وَإِذَا فَرَغَ
مِنْ تَلْبِيَتِهِ صَلَّى عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
وَسَأَلَ اللَّهَ تَعَالَى الْجَنَّةَ وَرِضْوَانَهُ وَاسْتَعَاذَ بِهِ مِنْ
النَّارِ.
Section
When placing oneself
in a state of iliravi , one should
formulate one’s
intention and pronounce
the sacramental words labaika, etc. The
words without the intention are of
no effect ; ffbut the intention is
good,
even without the words. The Sonna
has introduced the following
usages : —
. Taking a bath when putting
oneself in a state of iliram ; or, if
there be no water, having recourse
to ablution with sand. The bath is
repeated on making one’s entry into
the holy city ; on the occasion of
the halt at Mount Arafa ; at
Mozdalifa on the morning of the
feast of
sacrifice ; and lastly on
the three following days, called ayyam-ai-
tashrik, when one repeats the ritual
lapidation.
. To use scent, when
putting oneself into a state of iliram , both
for the body fand for the
clothes. There is no objection to
one’s con-
tinuing to wear these perfumed
garments after having placed oneself
in a
state of iliram , nor to having about
one’s person some object that
gives
an agreeable odour ; fbut one must
not put them on again after
having
once taken them off, under penalty
of an expiatory fine.
. That
women should stain the hands red
when putting themselves
into a state of
iliram ; and that men should put off
clothes that are sewn,
and put on
special garments called izar and rida ,
both of white stuff.
On his feet a
man may only wear sandals.
.
Performing two rakas, when putting oneself
into a state of iliram .
But it is
preferable to do this latter only
when about to continue tho
journey
to Mecca, whether on foot or not ;
only one author considers
that the
state of iliram should follow immediately
upon the two rakas .
It is
recommended to a person who has put
himself in a state of
iliram to
repeat frequently and aloud the words
“labaika,” etc.,
especially when changing
his position, e.g. mounting a horse or
dis-
mounting, ascending or descending some
elevation, or when rejoining
a caravan ;
but not during the circuit of the
Kaba. However, according
to the earlier
idea of Shafii, the formula is
commendable also when
making this circuit,
provided it is not said aloud. It
is composed of
the following words : — “
Behold me, God, behold me, behold
me.
No one shareth Thy power. To
Thee the glory, the riches, the empire
of the world. No one shareth
Thy power.” On seeing anything
astonishing
one says : “ Behold me, of a truth
the true life is that of the
other world.” After pronouncing this
formula the believer adds a
prayer
for the Prophet, and lastly beseeches
God to permit him to enter
Paradise
to show Himself satisfied with him,
and grant him escape
from everlasting
fire.
باب دُخُولِ مَكَّةَ
CHAPTER IV.— ENTRY INTO MECCA
الْأَفْضَلُ دُخُولُهَا قَبْلَ الْوُقُوفِ، وَأَنْ يَغْتَسِلَ دَاخِلُهَا
مِنْ طَرِيقِ الْمَدِينَةِ بِذِي طَوًى وَيَدْخُلَهَا مِنْ ثَنِيَّةِ كَدَاءٍ،
وَيَقُولَ إذَا أَبْصَرَ الْبَيْتَ: اللَّهُمَّ زِدْ هَذَا الْبَيْتَ
تَشْرِيفًا وَتَعْظِيمًا وَتَكْرِيمًا وَمَهَابَةً وَزِدْ مِنْ شَرَفِهِ
وَعِظَمِهِ مِمَّنْ حَجَّهُ أَوْ اعْتَمَرَهُ تَشْرِيفًا وَتَكْرِيمًا
وَتَعْظِيمًا وَبِرًّا، اللَّهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ،
فَحَيِّنَا رَبَّنَا بِالسَّلَامِ ثُمَّ يَدْخُلَ الْمَسْجِدَ مِنْ باب بَنِي
شَيْبَةَ وَيَبْتَدِئُ بِطَوَافِ الْقُدُومِ، وَيَخْتَصُّ طَوَافُ الْقُدُومِ
بِحَاجٍّ دَخَلَ مَكَّةَ قَبْلَ الْوُقُوفِ.
وَمَنْ قَصَدَ مَكَّةَ
لَا لِنُسُكٍ اُسْتُحِبَّ لَهُ أَنْ يُحْرِمَ بِحَجٍّ أَوْ عُمْرَةٍ، وَفِي
قَوْلٍ يَجِبُ، إلَّا أَنْ يَتَكَرَّرَ دُخُولُهُ كَحَطَّابٍ وَصَيَّادٍ.
CHAPTER IV.— ENTRY INTO MECCA
Section
It
is preferable —
. To make one’s
entry into the holy city beforo the
halt at Mount
Arafa.
. To take
a bath at Zu Tuwa, if arriving by
the Medina road.
. To make
one’s entry near the place called
Thaniya Kada.
On first catching
sight of the Kaba or sanctuary one
exclaims, “
God, may this temple
grow in glory and grandeur, esteem
and veneration.
May the number of
those that extol its greatness and
grandeur exceed
the number of those
that come hither, as pilgrims and
visitors, to praise
its worth and
distinction, its glory and magnificence.
God, salvation
cometh from Thee ; make
us live in faith.” The mosque built
round
the Kaba is then entered by
the gate called the Banu Shaiba, and
one
begins at once to make the
circuits called “ of arrival.” These circuits
are specially prescribed for the
pilgrim who has made his entry into
the
holy city before attending the
ceremony at Mount Arafa. When one
enters the city without any idea
of accomplishing a pilgrimage or visit,
it
is none the less commendable to put
oneself into a state of iliram for
one or other of these acts of
devotion. According to one jurist this is
even a matter of rigorous observation ;
unless one is continually going
in
and out of Mecca, e.g. as a
woodcutter or hunter.
فصل [فيما يطلب في الطواف من واجبات وسنن]
لِلطَّوَافِ
بِأَنْوَاعِهِ وَاجِبَاتٌ وَسُنَنٌ.
أَمَّا الْوَاجِبَاتُ
فَيُشْتَرَطُ سَتْرُ الْعَوْرَةِ وَطَهَارَةُ الْحَدَثِ وَالنَّجَسِ، فَلَوْ
أَحْدَثَ فِيهِ تَوَضَّأَ وَبَنَى، وَفِي قَوْلٍ يَسْتَأْنِفُ، وَأَنْ يَجْعَلَ
الْبَيْتَ عَنْ يَسَارِهِ، وَمُبْتَدِئًا بِالْحَجَرِ الْأَسْوَدِ مُحَاذِيًا
لَهُ فِي مُرُورِهِ بِجَمِيعِ بَدَنِهِ فَلَوْ بَدَأَ بِغَيْرِ الْحَجَرِ لَمْ
يُحْسَبْ، فَإِذَا انْتَهَى إلَيْهِ ابْتَدَأَ مِنْهُ، وَلَوْ مَشَى عَلَى
الشَّاذَرْوَانِ أَوْ مَسَّ الْجِدَارَ فِي مُوَازَاتِهِ أَوْ دَخَلَ مِنْ إحْدَى
فَتْحَتَيْ الْحِجْرِ وَخَرَجَ مِنْ الْأُخْرَى لَمْ يَصِحَّ طَوَافُهُ، وَفِي
مَسْأَلَةِ الْمَسِّ وَجْهٌ، وَأَنْ يَطُوفَ سَبْعًا وَدَاخِلَ الْمَسْجِدِ.
وَأَمَّا
السُّنَنُ فَأَنْ يَطُوفَ مَاشِيًا وَيَسْتَلِمَ الْحَجَرَ أَوَّلَ طَوَافِهِ
وَيُقَبِّلَهُ، وَيَضَعَ جَبْهَتَهُ عَلَيْهِ، فَإِنْ عَجَزَ اسْتَلَمَ، فَإِنْ
عَجَزَ أَشَارَ بِيَدِهِ، وَيُرَاعَى ذَلِكَ فِي كُلِّ طَوْفَةٍ، وَلَا يُقَبِّلُ
الرُّكْنَيْنِ الشَّامِيَّيْنِ وَلَا يَسْتَلِمُهُمَا، وَيَسْتَلِمُ
الْيَمَانِيَّ وَلَا يُقَبِّلُهُ.
وَأَنْ يَقُولَ أَوَّلَ
طَوَافِهِ: بِسْمِ اللَّهِ وَاَللَّهُ أَكْبَرُ، اللَّهُمَّ إيمَانًا بِكَ
وَتَصْدِيقًا بِكِتَابِك وَوَفَاءً بِعَهْدِك وَاتِّبَاعًا لِسُنَّةِ نَبِيِّك
مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلْيَقُلْ قُبَالَةَ الْبَابِ:
اللَّهُمَّ إنَّ الْبَيْتَ بَيْتُك، وَالْحَرَمُ حَرَمُك، وَالْأَمْنُ أَمْنُك،
وَهَذَا مَقَامُ الْعَائِذِ بِكَ مِنْ النَّارِ، وَبَيْنَ الْيَمَانِيَّيْنِ:
اللَّهُمَّ آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا
عَذَابَ النَّارِ وَلْيَدْعُ بِمَا شَاءَ، وَمَأْثُورُ الدُّعَاءِ أَفْضَلُ مِنْ
الْقِرَاءَةِ وَهِيَ أَفْضَلُ مِنْ غَيْرِ مَأْثُورِهِ.
وَأَنْ
يَرْمُلَ فِي الْأَشْوَاطِ الثَّلَاثَةِ الْأُولَى: بِأَنْ يُسْرِعَ مَشْيَهُ
مُقَارِبًا خُطَاهُ وَيَمْشِي فِي الْبَاقِي، وَيَخْتَصُّ الرَّمَلُ بِطَوَافٍ
يَعْقُبُهُ سَعْيٌ وَفِي قَوْلٍ بِطَوَافِ الْقُدُومِ، وَلْيَقُلْ فِيهِ:
اللَّهُمَّ اجْعَلْهُ حَجًّا مَبْرُورًا، وَذَنْبًا مَغْفُورًا، وَسَعْيًا
مَشْكُورًا.
وَأَنْ يَضْطَبِعَ فِي جَمِيعِ كُلِّ طَوَافٍ يَرْمُلُ
فِيهِ، وَكَذَا فِي السَّعْيِ عَلَى الصَّحِيحِ وَهُوَ جَعْلُ وَسَطِ رِدَائِهِ
تَحْتَ مَنْكِبِهِ الْأَيْمَنِ وَطَرَفَيْهِ عَلَى الْأَيْسَرِ، وَلَا تَرْمُلُ
الْمَرْأَةُ وَلَا تَضْطَبِعُ وَأَنْ يَقْرُبَ مِنْ الْبَيْتِ، فَلَوْ فَاتَ
الرَّمَلُ بِالْقُرْبِ لِزَحْمَةٍ فَالرَّمَلُ مَعَ بُعْدٍ أَوْلَى إلَّا أَنْ
يَخَافَ صَدْمَ النِّسَاءِ فَالْقُرْبُ بِلَا رَمَلٍ أَوْلَى، وَأَنْ يُوَالِيَ
طَوَافَهُ.
وَأَنْ يُصَلِّيَ بَعْدَهُ رَكْعَتَيْنِ خَلْفَ
الْمَقَامِ، يَقْرَأُ فِي الْأُولَى قُلْ يَا أَيُّهَا الْكَافِرُونَ، وَفِي
الثَّانِيَةِ الْإِخْلَاصَ، وَيَجْهَرُ لَيْلاً، وَفِي قَوْلٍ تَجِبُ
الْمُوَالَاةُ وَالصَّلَاةُ، وَلَوْ حَمَلَ الْحَلَالُ مُحْرِمًا وَطَافَ بِهِ
حُسِبَ لِلْمَحْمُولِ، وَكَذَا لَوْ حَمَلَهُ مُحْرِمٌ قَدْ طَافَ عَنْ نَفْسِهِ،
وَإِلَّا فَالْأَصَحُّ أَنَّهُ إنْ قَصْدَهُ لِلْمَحْمُولِ فَلَهُ، وَإِنْ
قَصَدَهُ لِنَفْسِهِ أَوْ لَهُمَا فَلِلْحَامِلِ فَقَطْ.
Section
The circuits, of
whatever category they may be, consist
of obligatory
practices, and of practices
introduced by the Sonna.
The
obligatory practices are as follows : —
. To cover the shameful parts.
. To be exempt from all
filth and impurity. Any impurity incurred
by the believer during the circuits
necessitates ritual ablution or a bath,
after which the circuit may be
continued from where it was left off.
According to the opinion of one
jurist, it must be begun all over
again
from the beginning.
. To
keep the sanctuary on one’s left hand.
. To begin the circuit from
the place in the Kaba inclosing the
Black
Stone ; and to face this stone
with all the front of the body
each time
it is passed. A circuit
begun at any other place does not
count, and if
the believer has in
such way arrived at the Black Stone,
he should begin
a new circuit from
there. Neither does a circuit count if
one has walked
upon the Sliazarwan
or basement of the sanctuary, nor if
one has touched
the wall of the
sanctuary with the hand by stretching
out the arm above
the Sliazarwan , nor
if one has passed, on one’s way,
through the two
entries of the Hijr .
However, authorities are not all agreed
as to the
touching of the wall.
. To make the circuit of
the Kaba seven times, without leaving the
mosque that surrounds it.
The
practices introduced by the Sonna are
as follows -
. Making the
circuit on foot.
. Beginning each
circuit by touching the Black Stone
with the hand,
the lips and the
forehead. If the crowd of devout
people prevents one
touching the stone
with lips and forehead, it is enough
to touch it with
the hand and
then kiss the hand. If necessary it
can suffice to point
the finger at
the Black Stone.
. Not touching
the corner stones on the Syrian side
of the Kaba,
i.e. those placed at
the north and west corners. As to
the corner stone
on the Yemen side,
i.e. the south corner, one places
one’s hand upon it,
and then simply
kisses the hand.
. Beginning a
circuit by uttering the folio whig
formula : — “ In the
name of God ;
God is great ; God, I believe in
Thee ; I declare the
truth to be in
Thy Book ; I trust in that which
Thou hast promised ;
and I conform
to the practices of Thy Prophet
Muhammad, to whom
grant Thy grace
and blessing.”
. AVlien opposite the
door of the sanctuary pronouncing this
formula:
“ God, this temple is Thy
dwelling ; this sacred territory belongs to
Thee ; the security found here comes
from Thee ; and this is the place
to seek refuge with Thee from
fire everlasting.” To this formula an
invocation may be added if so
deshed. An invocation believed to have
been used by the Prophet is to
be preferred to a recitation from the
Koran, but not one not so derived.
. Making the first three
circuits in the way called ramal , i.e.
with
short quick steps, and the
others at an ordinary pace. This
rule is
specially to be observed
when one is going, immediately after
the seven
circuits, to perform the
ritual walk between the hills Safa
and Marwa ;
and, according to one
authority, when performing the circuits called
“ of arrival.”
. Saying, during
tho ramal, “ God, may this
pilgrimage be looked
upon with favour
by Thee ; may my sins be pardoned ;
and may tho
walk that I am about
to perform be agreeable to Thee.”
. Wrapping oneself with one’s
rida in the manner called idtiba ,
during the ramal; ffas also when
executing tho ritual walk. The
idtiba
consists in passing the middle of
the rida under tho right arm-
pit,
and putting the two ends over tho
left shoulder, so that the right
shoulder is left bare. The ramal
and the idtiba are not prescribed for
women.
. Keeping in the
circuits as close to tho sanctuary
as possible,
unless the crowd of
devout people prevents the ramal being
possible,
in which case it is better
to perform the circuits at a little
distance.
But if it is feared to
come thus into immediate contact with
women, it
is preferable not to
execute the ramal , and to perform all
the circuits
at an ordinary pace,
keeping near the Kaba.
. Performing
the successive circuits uninterruptedly.
.
After finishing the circuits, performing
two rakas, placing oneself
behind the
Makam Ibrahim. The recitation in each
consists respectively
of Chapters
and of the Koran.
When
accomplishing the circuits at night, tho
above-mentioned
formulas, etc., are uttered
aloud. According to one jurist tho
last two
practices, Nos. and ,
are obligatory, and not merely precepts of
the Sonna. When a person in a state
of ihram is carried round the
sanctuary by another not in that
condition, the circuit counts for the
person carried. The same if the
bearer also is in a state of ihram , and
has already performed the circuits
on his own account, flf, however,
a
person who has not yet accomplished
the circuits, though in a state
of ihram ,
carries round the sanctuary another in
like state, the circuit
counts for
the person carried if such is the
intention of the bearer ; but
if the
latter’s intention is to perform the
circuit either for himself alone,
or
for himself and the person carried,
the circuit counts only for himself.
فصل [فيما يختم به الطواف]
يَسْتَلِمُ الْحَجَرَ بَعْدَ
الطَّوَافِ وَصَلَاتِهِ ثُمَّ يَخْرُجُ مِنْ باب الصَّفَا لِلسَّعْيِ.
وَشَرْطُهُ
أَنْ يَبْدَأَ بِالصَّفَا، وَأَنْ يَسْعَى سَبْعًا، ذَهَابُهُ مِنْ الصَّفَا إلَى
الْمَرْوَةِ مَرَّةٌ، وَعَوْدُهُ مِنْهَا إلَيْهِ ; أُخْرَى، وَأَنْ يَسْعَى
بَعْدَ طَوَافِ رُكْنٍ أَوْ قُدُومٍ بِحَيْثُ لَا يَتَخَلَّلُ بَيْنَهُمَا
الْوُقُوفُ بِعَرَفَةَ، وَمَنْ سَعَى بَعْدَ قُدُومٍ لَمْ يُعِدْهُ،
وَيُسْتَحَبُّ أَنْ يَرْقَى عَلَى الصَّفَا وَالْمَرْوَةِ قَدْرَ قَامَةٍ،
فَإِذَا رَقَى قَالَ: اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ
وَلِلَّهِ الْحَمْدُ، اللَّهُ أَكْبَرُ عَلَى مَا هَدَانَا وَالْحَمْدُ لِلَّهِ
عَلَى مَا أَوْلَانَا، لَا إلَهَ إلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ
الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ بِيَدِهِ الْخَيْرُ وَهُوَ عَلَى
كُلِّ شَيْءٍ قَدِيرٌ، ثُمَّ يَدْعُو بِمَا شَاءَ دِينًا وَدُنْيَا.
قُلْت:
وَيُعِيدُ الذِّكْرَ وَالدُّعَاءَ ثَانِيًا وَثَالِثًا وَاَللَّهُ أَعْلَمُ،
وَأَنْ يَمْشِيَ أَوَّلَ السَّعْيِ وَآخِرَهُ: وَيَعْدُوَ فِي الْوَسَطِ،
وَمَوْضِعُ النَّوْعَيْنِ مَعْرُوفٌ.
Section
After finishing the
circuits and the prayer, one touches
the Black
Stone with the right hand,
and then kisses that hand. Then one
leaves
the mosque by the gate called
the gate of Safa in order to
perform the
ritual walk, a ceremony which
consists in traversing seven times the
distaneo between the hills of Safa
and Marwa, beginning at the former.
This walk may be taken either
just after the final circuits, or
after those
“ of arrival.” But it
must not be separated from the
latter by the halt
at Mount Arafa.
Li any case the walk is only
dono once ; and if accom-
plished
immediately after the circuits “ of
arrival ” it is not repeated
again
after the final circuits. It is
commendable —
. To mount the hill
of Safa and that of Marwa to
the height of six
feet, saying : “
God is great, God is great, God
is great ; glory to God ;
God is
great for having led us hither, and
He is worthy to be praised
for
His goodness towards us ; there is
no God but He that is the One,
whose power none shareth. To Him
be the empire of the world ; to
Him the glory. It is He, the
Beneficent, that giveth life and death
from
His hand ; He is the Almighty.”
Then one offers up a prayer, either for
some spiritual, or for some worldly,
benefit. [These glorifyings and
prayers
aro repeated twice or even thrice.]
. To walk at an ordinary
pace at the beginning and end of
the road,
but to run in the
middle. The places where the speed
should bo altered
are indicated.
فصل [في الوقوف بعرفة]
يُسْتَحَبُّ لِلْإِمَامِ أَوْ
مَنْصُوبِهِ أَنْ يَخْطُبَ بِمَكَّةَ فِي سَابِعِ ذِي الْحِجَّةِ بَعْدَ صَلَاةِ
الظُّهْرِ خُطْبَةً فَرْدَةً، يَأْمُرُهُمْ فِيهَا بِالْغُدُوِّ إلَى مِنًى،
وَيُعَلِّمُهُمْ مَا أَمَامَهُمْ مِنْ الْمَنَاسِكِ، وَيَخْرُجُ بِهِمْ مِنْ
الْغَدِ إلَى مِنًى وَيَبِيتُونَ بِهَا فَإِذَا طَلَعَتْ الشَّمْسُ قَصَدُوا
عَرَفَاتًا.
قُلْت: وَلَا يَدْخُلُونَهَا بَلْ يُقِيمُونَ
بِنَمِرَةَ بِقُرْبِ عَرَفَاتٍ حَتَّى تَزُولَ الشَّمْسُ، وَاَللَّهُ أَعْلَمُ
ثُمَّ يَخْطُبُ الْإِمَامُ بَعْدَ الزَّوَالِ خُطْبَتَيْنِ ثُمَّ يُصَلِّي
بِالنَّاسِ الظُّهْرَ وَالْعَصْرَ جَمْعًا.
وَيَقِفُوا بِعَرَفَةَ
إلَى الْغُرُوبِ، وَيَذْكُرُوا اللَّهَ تَعَالَى وَيَدْعُوهُ وَيُكْثِرُوا
التَّهْلِيلَ فَإِذَا غَرَبَتْ الشَّمْسُ قَصَدُوا مُزْدَلِفَةَ وَأَخَّرُوا
الْمَغْرِبَ لِيُصَلُّوهَا مَعَ الْعِشَاءِ بِمُزْدَلِفَةَ جَمْعًا، وَوَاجِبُ
الْوُقُوفِ حُضُورُهُ بِجُزْءٍ مِنْ أَرْضِ عَرَفَاتٍ، وَإِنْ كَانَ مَارًّا فِي
طَلَبِ آبِقٍ وَنَحْوِهِ يُشْتَرَطُ كَوْنُهُ أَهْلاً لِلْقِيَادَةِ لَا مُغْمًى
عَلَيْهِ، وَلَا بَأْسَ بِالنَّوْمِ، وَوَقْتُ الْوُقُوفِ مِنْ الزَّوَالِ يَوْمَ
عَرَفَةَ، وَالصَّحِيحُ بَقَاؤُهُ إلَى الْفَجْرِ يَوْمَ النَّحْرِ، وَلَوْ
وَقَفَ نَهَارًا ثُمَّ فَارَقَ عَرَفَةَ قَبْلَ الْغُرُوبِ وَلَمْ يَعُدْ أَرَاقَ
دَمًا اسْتِحْبَابًا، وَفِي قَوْلٍ يَجِبُ، وَإِنْ عَادَ فَكَانَ بِهَا عِنْدَ
الْغُرُوبِ فَلَا دَمَ، وَكَذَا إنْ عَادَ لَيْلاً فِي الْأَصَحِّ، وَلَوْ
وَقَفُوا الْيَوْمَ الْعَاشِرَ غَلَطًا أَجْزَأَهُمْ، إلَّا أَنْ يُقِلُّوا عَلَى
خِلَافِ الْعَادَةِ فَيَقْضُونَ فِي الْأَصَحِّ.
وَإِنْ وَقَفُوا
فِي الثَّامِنِ وَعَلِمُوا قَبْلَ الْوُقُوفِ وَجَبَ الْوُقُوفُ فِي الْوَقْتِ،
وَإِنْ عَلِمُوا بَعْدَهُ وَجَبَ الْقَضَاءُ فِي الْأَصَحِّ.
Section
It is recommended that
the imam or his substitute should
preach a
sermon at Mecca on the
seventh day of the month of
Zul-Hijja, after
midday prayer. It
consists of a single discourse exhorting
the congre-
gation to proceed next morning
to Mina and obtain information as to
the ceremonies about to be
performed. Next morning the preacher
sets
out for Mina, followed by the
pilgrims. There they pass the night,
and as soon as the sun is
risen proceed to Mount Arafa. [The
pilgrims
do not go straight there,
but stop on the way at Namira
near Mount
Arafa, until the sun
begins to decline.]
On Mount Arafa,
as soon as the sun begins to
decline, the imam
preaches two sermons,
and then accomplishes with the congregation
the midday and afternoon prayers
combined. The audience remains
tlioro
until sunset glorifying God and offering
prayer, and uttering
many times the
confession of faith. After sunset one
goes to Mozdalifa
and performs evening
prayer and the prayer of the night
combined, the
former being said late.
For the validity of the halt
at Arafa, the law insists absolutely that
one must actually have been on
some part of the mountain bearing that
name ; even if only for some
other reason, as to seek a fugitive slave.
It is necessary that one should
be capable of taking part in religious
ceremonies in general, and not in a
fainting condition ; while, on the
other
hand, there is no objection to
sleeping upon the sacred mountain.
The
legal time for the halt at Arafa
begins on the day bearing that name,
from the moment the sun begins
to decline ; ffand it lasts until dawn
on tho next day, called yum-en-nahr ,
or day of the immolation of victims.
A person quitting the assemblage on
Mount Arafa, and not returning
before
sunset, owes for this contravention an
expiatory sacrifice ; but
the observance
of this precept is merely commendable ;
only a single
author maintains it to
be obligatory. If one returns to
Mount Arafa
before sunset one cannot
be blamed, fnor oven if it bo
only during the
night. rJLTho believers
who by mistake have only been on
Mount Arafa
the tenth day of the
sacred month have none the less
fulfilled their duty,
unless their number
was inferior to tho number of devout
persons
ordinarily there at that time,
in which case their halt counts only
as an
act performed late. Those who
halt at Arafa on the eighth of
tho month,
and perceive their error
before the time prescribed for the
ceremony has
gone by, should repeat
their act of devotion at the legal
time, flf they
perceive it too late
they must still satisfy the requirements
of the law by
way of reparation.
فَصْلٌ [في المبيت بالمزدلفة والدفع منها]
وَيَبِيتُونَ
بِمُزْدَلِفَةَ، وَمَنْ دَفَعَ مِنْهَا بَعْدَ نِصْفِ اللَّيْلِ أَوْ قَبْلَهُ
وَعَادَ قَبْلَ الْفَجْرِ فَلَا شَيْءَ عَلَيْهِ، وَمَنْ لَمْ يَكُنْ بِهَا فِي
النِّصْفِ الثَّانِي أَرَاقَ دَمًا، وَفِي وُجُوبِهِ الْقَوْلَانِ، وَيُسَنُّ
تَقْدِيمُ النِّسَاءِ وَالضَّعَفَةِ بَعْدَ نِصْفِ اللَّيْلِ إلَى مِنًى،
وَيَبْقَى غَيْرُهُمْ حَتَّى يُصَلُّوا الصُّبْحَ مُغَلِّسِينَ ثُمَّ يَدْفَعُونَ
إلَى مِنًى وَيَأْخُذُونَ مِنْ مُزْدَلِفَةَ حَصَى الرَّمْلِ فَإِذَا بَلَغُوا
الْمَشْعَرَ الْحَرَامَ وَقَفُوا وَدَعَوْا إلَى الْإِسْفَارِ، ثُمَّ يَسِيرُونَ
فَيَصِلُونَ مِنًى بَعْدَ طُلُوعِ الشَّمْسِ فَيَرْمِي كُلُّ شَخْصٍ حِينَئِذٍ
سَبْعَ حَصَيَاتٍ إلَى جَمْرَةِ الْعَقَبَةِ، وَيَقْطَعُ التَّلْبِيَةَ عِنْدَ
ابْتِدَاءِ الرَّمْيِ، وَيُكَبِّرُ مَعَ كُلِّ حَصَاةٍ.
ثُمَّ
يَذْبَحُ مَنْ مَعَهُ هَدْيٌ ثُمَّ يَحْلِقُ أَوْ يُقَصِّرُ، وَالْحَلْقُ
أَفْضَلُ، وَتُقَصِّرُ الْمَرْأَةُ، وَالْحَلْقُ نُسُكٌ عَلَى الْمَشْهُورِ،
وَأَقَلُّهُ ثَلَاثُ شَعَرَاتٍ حَلْقًا أَوْ تَقْصِيرًا أَوْ إحْرَاقًا أَوْ
قَصًّا، وَمَنْ لَا شَعْرَ بِرَأْسِهِ يُسْتَحَبُّ إمْرَارُ الْمُوسَى عَلَيْهِ،
فَإِذَا حَلَقَ أَوْ قَصَّرَ دَخَلَ مَكَّةَ وَطَافَ طَوَافَ الرُّكْنِ، وَسَعَى
إنْ لَمْ يَكُنْ سَعَى ثُمَّ يَعُودُ إلَى مِنًى، وَهَذَا الرَّمْيُ وَالذَّبْحُ
وَالْحَلْقُ وَالطَّوَافُ يُسَنُّ تَرْتِيبُهَا كَمَا ذَكَرْنَا، وَيَدْخُلُ
وَقْتُهَا بِنِصْفِ لَيْلَةِ النَّحْرِ، وَيَبْقَى وَقْتُ الرَّمْيِ إلَى آخِرِ
يَوْمٍ وَلَا يَخْتَصُّ الذَّبْحُ بِزَمَنٍ قُلْت: الصَّحِيحُ اخْتِصَاصُهُ
بِوَقْتِ الْأُضْحِيَّةِ وَسَيَأْتِي فِي آخِرِ باب مُحَرَّمَاتِ الْإِحْرَامِ
عَلَى الصَّوَابِ، وَاَللَّهُ أَعْلَمُ، وَالْحَلْقُ وَالطَّوَافُ وَالسَّعْيُ
لَا آخِرَ لِوَقْتِهَا، وَإِذَا قُلْنَا: الْحَلْقُ نُسُكٌ فَبِفِعْلِ
اثْنَيْنِ: مِنْ الرَّمْيِ وَالْحَلْقِ وَالطَّوَافِ حَصَلَ التَّحَلُّلُ
الْأَوَّلُ، وَحَلَّ بِهِ اللُّبْسُ وَالْحَلْقُ وَالْقَلْمُ، وَكَذَا الصَّيْدُ
وَعَقْدُ النِّكَاحِ فِي الْأَظْهَرِ.
قُلْتَ: الْأَظْهَرُ لَا
يَحِلُّ عَقْدُ النِّكَاحِ، وَاَللَّهُ أَعْلَمُ، وَإِذَا فَعَلَ الثَّالِثَ
حَصَلَ التَّحَلُّلُ الثَّانِي، وَحَلَّ بِهِ، بَاقِي الْمُحَرَّمَاتِ.
Section
The night is passed
at Mozdalifa. A pilgrim who quits this
village
before or after midnight has
not failed in his duty, provided he
returns
before the dawn. Only tho
pilgrim who is not there hi tho
second half
of the night, owes an
expiatory sacrifice ; though the necessity
of this
sacrifice has been considered
doubtful as hi the case of that
already
mentioned with regard to Arafa.
The Sonna prescribes that women
and weak men should start early
for
Mma, but not before midnight. The
other pilgrims remain at
Mozdalifa, and
as soon as possible after morning
prayer they set out for
Mina, taking
with them from Mozdalifa pebbles for
the lapidation. On
arrival at the
place called A Mashar al haram, they
halt until dawn,
uttering invocations.
Then they proceed to Mina, where
they arrive
a little after sunrise. There
each pilgrim must throw seven pebbles on
a heap of stones called jamrat-al-akaba.
During this ceremony the cries
of
labaika are momentarily interrupted, and
replaced at each cast by
“ God is
great.” Any person who has brought a
victim should immolate
if after the
lapidation.
Next one has one’s head
shaved or one’s hair cut, the former
being
preferable, though women may content
themselves with the second.
**This shaving
or hair-cutting is an essential part
of the ceremonies,
whether of a pilgrimage
or of a visit. Three hairs at least
must fall under
the razor or the
scissors, or be pulled out or burnt.
The cutting may be
effected either
at the end of the hairs or at
tho roots. It is even recom-
mended
to a perfectly bald person to have
the razor passed at least once
over
his head. After the hair has been
cut or shaved, one returns to
Mecca
to accomplish the final circuits, and
the walk if not yet taken.
Then
one returns to Mina for the third
time.
The Sonna insists upon
observing the proper order of the
ceremonies
— lapidation, immolation, head-shaving
or hair -cutting, circuits — as they
have
been described. One may lawfully proceed
to accomplish any of
them from
midnight preceding the day called
yum-en-nahr, i.e. of the
sacrifice of
victims. For the immolation there is
no prescribed time.
The time allowed
for the lapidation lasts until the
end of the yum-en-
nahr. [ffThe
immolation should take place on the
yum-en-nahr , as
Rafii himself points out
at the end of the next chapter.]
For head-
shaving or hair-cutting, for
the circuits, and for the walk, no
time is
prescribed by the law.
When we said above that the
act of shaving the head or cutting
the
hair is an offering to God,
we should have added that after
accomplishing
the lapidation and this
offering, the pilgrim has recovered the
first
degree of his talicillol or
normal condition ; he can dress as
usual, shave,
pare his nails, *and
even go hunting or execute a marriage
contract.
[*A marriage contract is still
forbidden him. When the pilgrim has
accomplished the final circuits, he
has then entirely recovered his normal
condition. He can do, after that,
everything that was prohibited him
on
account of his state of ihram.~]
فصل [في المبيت بمنى ليالي التشريق]
إذَا عَادَ إلَى مِنًى
بَاتَ بِهَا لَيْلَتَيْ التَّشْرِيقِ، وَرَمَى كُلَّ يَوْمٍ إلَى الْجَمَرَاتِ
الثَّلَاثِ كُلَّ جَمْرَةٍ سَبْعَ حَصَيَاتٍ، فَإِذَا رَمَى الْيَوْمَ الثَّانِيَ
وَأَرَادَ النَّفْرَ قَبْلَ غُرُوبِ الشَّمْسِ جَازَ، وَسَقَطَ مَبِيتُ
اللَّيْلَةِ الثَّالِثَةِ وَرَمَى يَوْمَهَا، فَإِنْ لَمْ يَنْفِرْ حَتَّى
غَرَبَتْ وَجَبَ مَبِيتُهَا وَرَمَى الْغَدَ، وَيَدْخُلُ رَمْيُ التَّشْرِيقِ
بِزَوَالِ الشَّمْسِ وَيَخْرُجُ بِغُرُوبِهَا وَقِيلَ يَبْقَى إلَى
الْفَجْرِ.
وَيُشْتَرَطُ رَمْيُ السَّبْعِ وَاحِدَةً وَاحِدَةً
وَتَرْتِيبُ الْجَمَرَاتِ وَكَوْنُ الْمَرْمِيِّ حَجَرًا، وَأَنْ يُسَمِّيَ
رَمْيًا فَلَا يَكْفِي الْوَضْعُ، وَالسُّنَّةُ أَنْ يَرْمِيَ بِقَدْرِ حَصَى
الْخَذْفِ، وَلَا يُشْتَرَطُ بَقَاءُ الْحَجَرِ فِي الْمَرْمَى، وَلَا كَوْنُ
الرَّامِي خَارِجًا عَنْ الْجَمْرَةِ، وَمَنْ عَجَزَ عَنْ الرَّمْيِ اسْتَنَابَ،
وَإِذَا تَرَكَ رَمْيَ يَوْمٍ تَدَارَكَهُ فِي بَاقِي الْأَيَّامِ فِي
الْأَظْهَرِ.
وَلَا دَمَ، وَإِلَّا فَعَلَيْهِ دَمٌ، وَالْمَذْهَبُ
تَكْمِيلُ الدَّمِ فِي ثَلَاثِ حَصَيَاتٍ.
وَإِذَا أَرَادَ
الْخُرُوجَ مِنْ مَكَّةَ طَافَ لِلْوَدَاعِ، وَلَا يَمْكُثُ بَعْدَهُ وَهُوَ
وَاجِبٌ يُجْبَرُ تَرْكُهُ بِدَمٍ، وَفِي قَوْلٍ سُنَّةٌ لَا يُجْبَرُ، فَإِنْ
أَوْجَبْنَاهُ فَخَرَجَ بِلَا وَدَاعٍ وَعَادَ قَبْلَ مَسَافَةِ الْقَصْرِ سَقَطَ
الدَّمُ أَوْ بَعْدَهَا فَلَا عَلَى الصَّحِيحِ.
وَلِلْحَائِضِ
النَّفْرُ بِلَا وَدَاعٍ.
وَيُسَنُّ شُرْبُ مَاءِ زَمْزَمَ.
وَزِيَارَةُ
قَبْرِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعْدَ فَرَاغِ
الْحَجِّ.
Section
On his return to
Mina the pilgrim passes there the
next two nights,
those i.e . separating
the three days called ayyam-at-tashrik,
and repeats
each day the lapidation
at the jamrat-al-akaba, and at the
two other
heaps of stones in the
vicinity, each lapidation consisting of
seven dis-
tinct casts. It is permissible
to leave Mina on the second of
the ayyam-
at-tashrik before sunset, after
the lapidation, without waiting to pass
the
night of the third day. Only,
if the departure does not take place
until
after sunset, then the night
must be passed at Mina and next
day’s
lapidation duly performed. The
lapidation on the ayyam-at-tashrik
may be
commenced as soon as the sun has
begun to decline ; and must
be
finished before sunset, or, according to
others, before the appearance
of dawn
on the morrow.
The following are
conditions for the validity of the
lapidation : —
. That it is
accomplished in seven successive casts,
one by one.
. Observing the
proper order of the different heaps
of stone.
. That the stones
thrown are pebbles.
. That they
are really thrown. It is not enough
to deposit them
at the place mentioned.
The Sonna has introduced the
practice of employing pebbles of
ordinary
size. The law does not require : ()
that the stones should
remain where
they are thrown ; or () that the
person performing the
lapidation should
immediately leave the stone-heap.
A person
who has not enough strength to
accomplish himself the
ceremony of
lapidation should ask another to do
it for him. *Any one
who has
omitted the lapidation on the first
or second day can still make
it
good on the morrow, without an
expiatory sacrifice. This sacrifice
is,
however, formally prescribed for any one
who omits the lapidations
altogether.
According to our school an expiatory
sacrifice is due if
three out of
the seven casts have been omitted.
The lapidations over, one may
leave Mecca, after once more per-
forming
the circuits of the sanctuary as a
farewell ; a further stay in the
holy city
not being permitted. These farewell
circuits are obligatory ;
their omission
requiring an expiatory sacrifice. Only a
single author
maintains they are merely
prescribed by the Sonna, and that con-
sequently their omission has no need
to be expiated. Even, however,
in
the case of those who admit that
these farewell circuits are obligatory,
the pilgrim is allowed to be
exempt from the necessity of any expiatory
sacrifice, if, after leaving Mecca
without performing them, he returns
before
having covered a distance permitting him
to abridge prayer, f f but
not otherwise.
A woman in whom menstruation manifests
itself during
her stay in Mecca,
need not wait until it is over
in order to perform her
farewell
circuits ; she may leave without
accomplishing them.
The Sonna has
introduced a custom that the pilgrim,
after taking
part in the ceremonies
we have just described, should drink
the water
of the sacred fountain
Zamzam and visit the tomb of the
Prophet at
Medina.
فَصْلٌ [في بيان أركان الحج والعمرة]
أَرْكَانُ الْحَجِّ
خَمْسَةٌ: الْإِحْرَامُ، وَالْوُقُوفُ، وَالطَّوَافُ، وَالسَّعْيُ، وَالْحَلْقُ
إذَا جَعَلْنَاهُ نُسُكًا وَلَا تُجْبَرُ بِدَمٍ، وَمَا سِوَى الْوُقُوفِ
أَرْكَانٌ فِي الْعُمْرَةِ أَيْضًا.
وَيُؤَدَّى النُّسُكَانِ عَلَى
أَوْجُهٍ: أَحَدُهَا الْإِفْرَادُ بِأَنْ يَحُجَّ ثُمَّ يُحْرِمَ
بِالْعُمْرَةِ: كَإِحْرَامِ الْمَكِّيِّ وَيَأْتِيَ بِعَمَلِهَا.
الثَّانِي
الْقِرَانُ بِأَنْ يُحْرِمَ بِهِمَا مِنْ الْمِيقَاتِ وَيَعْمَلَ عَمَلَ الْحَجِّ
فَيَحْصُلَانِ، وَلَوْ أَحْرَمَ بِعُمْرَةٍ فِي أَشْهُرِ الْحَجِّ ثُمَّ بِحَجٍّ
قَبْلَ الطَّوَافِ كَانَ قَارِنًا.
وَلَا يَجُوزُ عَكْسُهُ فِي
الْجَدِيدِ.
الثَّالِثُ: التَّمَتُّعُ بِأَنْ يُحْرِمَ
بِالْعُمْرَةِ مِنْ مِيقَاتِ بَلَدِهِ وَيَفْرُغَ مِنْهَا ثُمَّ يُنْشِئَ حَجًّا
مِنْ مَكَّةَ.
وَأَفْضَلُهَا الْإِفْرَادُ وَبَعْدَهُ التَّمَتُّعُ
وَبَعْدَ التَّمَتُّعِ الْقِرَانُ، وَفِي قَوْلٍ التَّمَتُّعُ أَفْضَلُ مِنْ
الْإِفْرَادِ.
وَعَلَى الْمُتَمَتِّعِ دَمٌ بِشَرْطِ أَنْ لَا
يَكُونَ مِنْ حَاضِرِي الْمَسْجِدِ الْحَرَامِ، وَحَاضِرُوهُ مَنْ دُونَ
مَرْحَلَتَيْنِ مِنْ مَكَّةَ.
قُلْت: الْأَصَحُّ مِنْ الْحَرَمِ،
وَاَللَّهُ أَعْلَمُ، وَأَنْ تَقَعَ عُمْرَتُهُ فِي أَشْهُرِ الْحَجِّ مِنْ
سَنَتِهِ، وَأَنْ لَا يَعُودَ لِإِحْرَامِ الْحَجِّ إلَى الْمِيقَاتِ.
وَوَقْتُ
وُجُوبِ الدَّمِ إحْرَامُهُ بِالْحَجِّ، وَالْأَفْضَلُ ذَبْحُهُ يَوْمَ
النَّحْرِ، فَإِنْ عَجَزَ عَنْهُ فِي مَوْضِعِهِ صَامَ عَشَرَةَ أَيَّامٍ
ثَلَاثَةً فِي الْحَجِّ.
تُسْتَحَبُّ قَبْلَ يَوْمِ عَرَفَةَ،
وَسَبْعَةً إذَا رَجَعَ إلَى أَهْلِهِ فِي الْأَظْهَرِ، وَيُنْدَبُ تَتَابُعُ
الثَّلَاثَةِ، وَكَذَا السَّبْعَةُ، وَلَوْ فَاتَتْهُ الثَّلَاثَةُ فِي الْحَجِّ،
فَالْأَظْهَرُ أَنَّهُ يَلْزَمُهُ أَنْ يُفَرِّقَ فِي قَضَائِهَا بَيْنَهَا
وَبَيْنَ السَّبْعَةِ.
وَعَلَى الْقَارِنِ دَمٌ كَدَمِ
التَّمَتُّعِ.
قُلْت: بِشَرْطِ أَنْ لَا يَكُونَ مِنْ حَاضِرِي
الْمَسْجِدِ الْحَرَامِ، وَاَللَّهُ أَعْلَمُ.
Section
The essential elements
of the pilgrimage are five : the ilircrn ,
the
halt on Mount Arafa, the
circuits, the walk, and the act of
head-shaving
or hair-cutting — at least,
according to the authorities who consider
this
last as a necessary ceremony. If
one of these elements is omitted the
pilgrimage is wholly void, and this
error cannot be made up for by any
expiatory sacrifice. The five ceremonies
mentioned, with the exception
of the
halt on Mount Arafa, are also
essential elements of the visit.
The
pilgrimage and the visit may be
accomplished together in three
different ways —
. In the way called if
rad, i.e, first performing the pilgrimage,
and
then putting oneself into a state
of Hiram in order to accomplish the
visit, as if one lived at Mecca.
. In the way called Kiran,
i.e. by putting oneself into a state of
ihram, for both acts of devotion,
before arriving at the prescribed
station.
One is then considered, when accomplishing
the ceremonies of
the pilgrimage, to
have performed at the same time
those of the visit.
The putting
oneself into a state of Hiram in
order to accomplish the visit
in the
pilgrimage months is enough to enable
one to combine the two
acts,
provided that before performing the
circuits one places oneself in
a state
of ihram for the pilgrimage also ;
but the inverse proceeding is
not
permitted by the law, according to
the opinion maintained by
Shafii in
his second period.
, In the
way called tamatto , i.e. by putting
oneself into a state of
iliram for
the visit, at the station indicated
by the law, and while accom-
plishing
this act of devotion ; and then
after this remaining at Mecca
until
the time of the pilgrimage and
placing oneself in a state of ihram
for this last duty, as if one
lived in the holy city.
The
first method is the best, then the
third, and lastly the second,
though
one authority has maintained that the
third method is the best.
Any one
who follows it, however, owes an
expiatory sacrifice in the threo
following
cases : —
. If he does not
live in the neighbourhood of the
Masjid-al-haram,
or sacred mosque built
round the Kaba ; i.e . when his domicile
is at a
greater distance than two
days’ march. [fThis distance is not
to be
computed from Mecca, but from
the boundary of the sacred territory.
. If the visit takes place
in one of the pilgrimage months, and
in the
same year in which he
performs the pilgrimage.
. If he
has not returned to the prescribed
station, in order to place
himself
in a state of ihram for the pilgrimage.
This expiatory sacrifice is due
from the moment of entering upon a
state of ihram for the pilgrimage ;
but it is better to perform it
on the
day of the immolation of
victims. The believer who is unable to
perform the expiatory sacrifice during
his stay in the sacred territory
should fast for ten days ; i.e .
three days during the pilgrimage, pre-
ferably before the day of Mount
Arafa, *and the other seven on his
return
home. It is also commendable
that the three and the seven should
be
consecutive days ; *and if the
three first have not been observed during
the pilgrimage, a short interval should
elapse between their observance
and that
of the seven. A person choosing the
second of the three
methods must
make the expiatory sacrifice, in the
same way as if he had
chosen
the third. [Unless he lives in the
neighbourhood of the sacred
territory.]
باب مُحَرَّمَاتِ الْإِحْرَامِ
CHAPTER V.— ACTIONS FORBIDDEN DURING IHRAM
أَحَدُهَا: سَتْرُ بَعْضِ رَأْسِ الرَّجُلِ بِمَا يُعَدُّ سَاتِرًا إلَّا
لِحَاجَةٍ، وَلُبْسُ الْمَخِيطِ أَوْ الْمَنْسُوجِ أَوْ الْمَعْقُودِ فِي سَائِرِ
بَدَنِهِ إلَّا إذَا لَمْ يَجِدْ غَيْرَهُ، وَوَجْهُ الْمَرْأَةِ كَرَأْسِهِ
وَلَهَا لُبْسُ الْمَخِيطِ إلَّا الْقُفَّازَ فِي الْأَظْهَرِ.
وَدَهْنُ
شَعْرِ الرَّأْسِ أَوْ اللِّحْيَةِ، وَلَا يُكْرَهُ غَسْلُ بَدَنِهِ وَرَأْسِهِ
بِخَطْمِيٍّ.
الثَّالِثُ: إزَالَةُ الشَّعْرِ أَوْ الظُّفْرِ،
وَتَكْمُلُ الْفِدْيَةُ فِي ثَلَاثِ شَعَرَاتٍ أَوْ ثَلَاثَةِ أَظْفَارٍ،
وَالْأَظْهَرُ أَنَّ فِي الشَّعْرَةِ مُدَّ طَعَامٍ، وَفِي الشَّعْرَتَيْنِ
مُدَّيْنِ وَلِلْمَعْذُورِ أَنْ يَحْلِقَ وَيَفْدِيَ.
الرَّابِعُ:
الْجِمَاعُ وَتَفْسُدُ بِهِ الْعُمْرَةُ، وَكَذَا الْحَجُّ قَبْلَ التَّحَلُّلِ
الْأَوَّلِ، وَيَجِبُ بِهِ بَدَنَةٌ، وَالْمُضِيُّ فِي فَاسِدِهِ وَالْقَضَاءُ،
وَإِنْ كَانَ نُسُكُهُ تَطَوُّعًا، وَالْأَصَحُّ أَنَّهُ عَلَى الْفَوْرِ.
الْخَامِسُ:
اصْطِيَادُ كُلِّ مَأْكُولٍ بَرِّيٍّ.
قُلْت: وَكَذَا
الْمُتَوَلَّدُ مِنْهُ وَمِنْ غَيْرِهِ، وَاَللَّهُ أَعْلَمُ، وَيَحْرُمُ ذَلِكَ
فِي الْحَرَمِ عَلَى الْحَلَالِ، فَإِنْ أَتْلَفَ صَيْدًا ضَمِنَهُ.
فَفِي
النَّعَامَةِ بَدَنَةٌ، وَفِي بَقَرِ الْوَحْشِ، وَحِمَارِهِ بَقَرَةٌ،
وَالْغَزَالِ عَنْزٌ، وَالْأَرْنَبِ عَنَاقٌ، وَالْيَرْبُوعِ جَفْرَةٌ.
وَمَا
لَا نَقْلَ فِيهِ يَحْكُمُ بِمِثْلِهِ عَدْلَانِ.
وَفِيمَا لَا
مِثْلَ لَهُ الْقِيمَةُ.
وَيَحْرُمُ قَطْعُ نَبَاتِ الْحَرَمِ
الَّذِي لَا يُسْتَنْبَتُ، وَالْأَظْهَرُ تَعَلُّقُ الضَّمَانِ بِهِ وَبِقَطْعِ
أَشْجَارِهِ فَفِي الشَّجَرَةِ الْكَبِيرَةِ بَقَرَةٌ وَالصَّغِيرَةِ شَاةٌ
قُلْت: وَالْمُسْتَنْبَتُ كَغَيْرِهِ عَلَى الْمَذْهَبِ وَيَحِلُّ الْإِذْخِرُ،
وَكَذَا الشَّوْكُ كَالْعَوْسَجِ وَغَيْرِهِ عِنْدَ الْجُمْهُورِ، وَالْأَصَحُّ
حِلُّ أَخْذِ نَبَاتِهِ لِعَلْفِ الْبَهَائِمِ وَلِلدَّوَاءِ، وَاَللَّهُ
أَعْلَمُ.
وَصَيْدُ الْمَدِينَةِ حَرَامٌ، وَلَا يُضْمَنُ فِي
الْجَدِيدِ.
وَيَتَخَيَّرُ فِي الصَّيْدِ الْمِثْلِيِّ بَيْنَ
ذَبْحِ مِثْلِهِ وَالصَّدَقَةِ بِهِ عَلَى مَسَاكِينِ الْحَرَمِ وَبَيْنَ أَنْ
يُقَوَّمَ الْمِثْلُ دَرَاهِمَ وَيَشْتَرِيَ بِهِ طَعَامًا لَهُمْ، أَوْ يَصُومَ
عَنْ كُلِّ مُدٍّ يَوْمًا.
وَغَيْرُ الْمِثْلِيِّ يَتَصَدَّقُ
بِقِيمَتِهِ طَعَامًا أَوْ يَصُومُ، وَيَتَخَيَّرُ فِي فِدْيَةِ الْحَلْقِ بَيْنَ
ذَبْحِ شَاةٍ، وَالتَّصَدُّقِ بِثَلَاثَةِ آصُعٍ لِسِتَّةِ مَسَاكِينَ، وَصَوْمِ
ثَلَاثَةِ أَيَّامٍ، وَالْأَصَحُّ أَنَّ الدَّمَ فِي تَرْكِ الْمَأْمُورِ
كَالْإِحْرَامِ مِنْ الْمِيقَاتِ دَمُ تَرْتِيبٍ، فَإِذَا عَجَزَ اشْتَرَى
بِقِيمَةِ الشَّاةِ طَعَامًا وَتَصَدَّقَ بِهِ، فَإِنْ عَجَزَ صَامَ عَنْ كُلِّ
مُدٍّ يَوْمًا، وَدَمُ الْفَوَاتِ كَدَمِ التَّمَتُّعِ، وَيَذْبَحُهُ فِي حَجَّةِ
الْقَضَاءِ فِي الْأَصَحِّ.
وَالدَّمُ الْوَاجِبُ بِفِعْلِ حَرَامٍ
أَوْ تَرْكِ وَاجِبٍ لَا يَخْتَصُّ بِزَمَانٍ، وَيَخْتَصُّ ذَبْحُهُ بِالْحَرَمِ
فِي الْأَظْهَرِ، وَيَجِبُ صَرْفُ لَحْمِهِ إلَى مَسَاكِينِهِ.
وَأَفْضَلُ
بُقْعَةٍ لِذَبْحِ الْمُعْتَمِرِ الْمَرْوَةُ، وَلِلْحَاجِّ مِنًى، وَكَذَا
حُكْمُ مَا سَاقَا مِنْ هَدْيٍ مَكَانًا.
وَوَقْتُهُ وَقْتُ
الْأُضْحِيَّةِ عَلَى الصَّحِيحِ، وَاَللَّهُ أَعْلَمُ.
CHAPTER V.— ACTIONS FORBIDDEN DURING IHRAM
During ihrain abstinence from the
following things is obligatory : —
.
Covering the head, even partly, with
anything whatever, except
in case of
necessity. Nor is it permitted to
wear any article of clothing
that is
sewn or woven or tied round the
body, unless one has no other.
These
precepts, however, apply only to men. A
woman’s face is subject
to the same
rule as a man’s head ; but a woman
may wear sewn clothing,
*except gloves.
. The use of scent, whether
on the clothes or on the body ;
and tho
use of cosmetics for the
hair or beard ; though it is not
even blamablo
to wash the body and
head with mallow water.
. Cutting
the hair or the nails. The expiatory
fine of three modd
of foodstuffs is
only incurred in full when at least
three hairs or three
nails have been
cut ; one modd only being due for a
single hair or a single
nail, and
two modd for two hairs or two
nails. A person who is unable
to
observe this abstinence, should have his
whole beard shaved and pay
the
expiatory fine.
. Coition. This act
nullifies the visit always, and even
the pilgrim-
age if one has been
guilty of it before attaining the
first degree of tahallol.
It must be
expiated by the sacrifice called badana ,
i.e. the immolation
of a camel, and
subsidiarily a cow, or seven head of
small cattle. One
must continue to
take part in the subsequent ceremonies,
and must
afterwards repeat all the
ceremonies, even in the case of a
supererogatory
pilgrimage, or of a visit.
fThis repetition should take place as
soon as
possible, and in any case
after no long interval.
. Hunting
any animal fit for food, other than
a domestic animal.
[This rule extends to
any animal born of such animal and
of one that
may be killed.] Hunting
is forbidden on all the sacred
territory even
when one is not in a
state of ihram. Any one who has
killed an ostrich
must make reparation
by a badana ; an antelope or a wild
ass is expiated
by the sacrifice of
a cow ; a gazelle by a full-sized goat ; a hare
by an
anah or goat of less
than one year ; and a jerboa by a
jafra or weanling
kid. Wild animals
that have not been thus appraised
are expiated by
the most suitable
domestic animals, according to the opinion
of two
irreproachable experts. If the
law cannot be satisfied by the sacrifice
of an animal, one should pay
the value of the animal killed.
. Cutting or plucking, upon
the sacred territory, even if not in
a
state of ihram, any vegetable
whatever that has not been sown or
planted
by man. *For cutting or
plucking plants or trees one is
liable for an
expiatory sacrifice. In
the case of a large tree one owes a
cow ; in the
case of a small tree
or a plant, a sheep. [Our school does
not distinguish
between what is planted
by man and what is not. One is
merely per-
mitted to cut the galingale,
and thorny plants, such as the ausaj ,
etc.,
such at least is the opinion
of most authorities, f One may also
lawfully
take such plants as are
necessary as fodder for one’s beasts,
and medicinal
plants one may require.]
Hunting is also forbidden in
the immediate neighbourhood of Medina ;
but a breach of this rule involves
no responsibility, according to the
opinion maintained by Shafii in his
second period.
A hunter having to
expiate the killing of an animal
may, at his
choice, either —
.
Kill the animal he owes and give
the meat to the poor of the
sacred territory ; or —
. Have
the value of the animal he owes
estimated, buy foodstuffs
to this amount,
and distribute to the poor as
in ; or —
. Past a whole day
for each modd of foodstuffs owed in
virtue of
alternative No. .
If
the animal killed is one which
cannot be compensated for, No.
or
No. must be chosen. As to the
expiatory fine for shaving the
head
or cutting the hair, one may choose
between the sacrifice of a slia,
or a
present of three saa of foodstuffs,
in each case to the profit of six
poor persons ; or one may fast
for three days. fBut the expiatory
sacrifice incurred for omitting some
obligatory duty, such as putting
oneself
into a state of ihram at one of
the stations, always consists in the
sacrifice of a sha ; and this
immolation cannot be replaced by any other
act of devotion, unless it is
impossible to find a sha . In this latter
case
one may buy foodstuffs to the
value of the animal for poor
persons, or,
subsidiarily, fast a day for
each modd . The expiatory sacrifice due for
not choosing the prescribed time for
the halt on Mount Arafa, also
consists of a sha , but may be
replaced in the same way as for
the person
who has unlawfully followed
the third way of combining the pilgrimage
and the visit, fit must take
place during the pilgrimage, which must
be accomplished afterwards by way of
reparation. On the other hand,
the
expiatory sacrifice for committing some
illicit act, or for omitting
some
obligatory duty, is not confined to
any legal term ; *but it must
be
performed in the sacred territory, and
the meat belongs of right to
the
poor who are domiciled there.
As
to persons accomplishing the visit, the
best place for them to
perform their
expiatory sacrifices is Murwa. The best
place for pilgrims
to do so is
Mina. This rule applies also to the
immolation of victims
which the pilgrim
or the person accomplishing the visit
have brought
to the holy city in
fulfilment of a vow. ffThis immolation,
like the
others, should take place
preferably on the day of the feast
of victims.
باب الْإِحْصَارِ وَالْفَوَاتِ
CHAPTER VI.— CAUSES THAT PREVENT THE
ACCOMPLISHMENT OF THE PILGRIMAGE
مَنْ أُحْصِرَ تَحَلَّلَ.
وَقِيلَ لَا تَتَحَلَّلُ
الشِّرْذِمَةُ.
وَلَا تَحَلُّلَ بِالْمَرَضِ، فَإِنْ شَرَطَهُ
تَحَلَّلَ بِهِ عَلَى الْمَشْهُورِ، وَمَنْ تَحَلَّلَ ذَبَحَ شَاةً حَيْثُ
أُحْصِرَ.
قُلْت: إنَّمَا يَحْصُلُ التَّحَلُّلُ بِالذَّبْحِ
وَنِيَّةِ التَّحَلُّلِ وَكَذَا الْحَلْقُ إنْ جَعَلْنَاهُ نُسُكًا، فَإِنْ
فُقِدَ الدَّمُ فَالْأَظْهَرُ أَنَّ لَهُ بَدَلاً وَأَنَّهُ طَعَامٌ بِقِيمَةِ
الشَّاةِ، فَإِنْ عَجَزَ صَامَ عَنْ كُلِّ مُدٍّ يَوْمًا، وَلَهُ التَّحَلُّلُ
فِي الْحَالِ فِي الْأَظْهَرِ، وَاَللَّهُ أَعْلَمُ.
وَإِذَا
أَحْرَمَ الْعَبْدُ بِلَا إذْنٍ فَلِسَيِّدِهِ تَحْلِيلُهُ وَلِلزَّوْجِ
تَحْلِيلُهَا مِنْ حَجِّ تَطَوُّعٍ لَمْ يَأْذَنْ فِيهِ، وَكَذَا مِنْ الْفَرْضِ
فِي الْأَظْهَرِ.
CHAPTER VI.— CAUSES THAT PREVENT THE
ACCOMPLISHMENT OF THE PILGRIMAGE
The
believer who is prevented from continuing
the ceremonies is con-
sidered to be
thereby released from his state of
iliram, and fully restored
to his
taliallol or normal condition. Some
authors, however, insist that,
to have
this result, the cause of prevention
must be individual, or that
it must
apply to all the pilgrims without
exception. Illness is not a
valid
cause of prevention ; **unless a right to
interrupt the ceremonies
was expressly
reserved at the time the iliram was
undertaken ; but a
person who leaves
his state of iliram in this way
must in any case sacrifice
a sha , at
the place where the cause of
prevention arose.
[A return to a
state of taliallol only occurs when
the intention to do
so is combined
with a sacrifice and with the cutting
of the hair, etc. ; at
least according
to the authorities who consider this
last act as an essential
ceremony.
*In default of a sha , the immolation may
be replaced by
the purchase of
foodstuffs to the value of the
animal, and subsidiarily
by a fast of a
day for each modd. *This is the
only way in which one can
be
immediately released from a state of iliram .]
When a slave has put himself
into a state of iliram without his
master’s consent, the latter may
oblige him to return to his normal
condition. In the same way a husband
may break the ihrajn of his
wife,
if she undertakes a supererogatory pilgrimage
without his per-
mission ; *and the same
is the case if the pilgrimage be
obligatory,
A person who has been
prevented from continuing a supererogatory
pilgrimage is .not required to
repeat it later ; but this is so
in the case of
a recognised obligatory
pilgrimage. As to a pilgrimage which, though
obligatory, has not been expressly
recognised as such, it must bo re-
peated only if one has the power
to accomplish it.
A pilgrim who has
allowed the prescribed time for the
halt on Mount
Arafa to pass by,
cannot be released from his state of
iliram until he
has performed the
circuits, the walk, the cutting, etc.,
of the hair ;
though the obligation
to accomplish these two last ceremonies
has been
called in question by one
authority. In any case the believer under
such circumstances owes an expiatory
sacrifice, and must afterwards
perform his
act of devotion. []