First Day (8th Dhul-Hijjah)
Those who have assumed the state of Ihram for Hajj Ifrad or Qiran will already be in the state of Ihram. Those who intend to perform ‘Tamatu’ should assume Ihram today. They should assume Ihram from Makkah itself. Those who want to perform Sa’i first should perform Tawaf and Sa’i today and perform Raml and Idtaba during Tawaf. Now, there will be no need for ‘Sa’i along with Tawaf-e-Ziyarat.
The best way for those performing ‘Hajj Qiran’ is to perform Sa’i before Hajj. It is better for those performing Ifrad and Tamattu to perform Sa’i after Hajj. Nowadays, the crowd increases a lot after Hajj and there is relatively less crowd before Hajj. Therefore, there is no harm in women and weak and sick people taking advantage of this ease of Sharia. After assuming Ihram, there are three things to do:
(1) Reach Mina before Zuhr prayer. (2) On 8th Dhul-Hijjah, perform Zuhr, Asr, Maghrib, Isha and 9th Performing the Fajr prayers of Dhul-Hijjah in Mina – Those who had come to Mecca at least fifteen days before leaving Mina, should perform four rak’ahs of Zuhr, Asr and Isha in Mina, and those who could not come so many days before should perform two rak’ahs; however, if they are praying behind a resident Imam, they should complete four rak’ahs. (Manhat al-Khaliq ali al-Bahr: 2/132) (3) Spending the night of 8 Dhul-Hijjah after spending the day and night in Mina.
During the Qiyaam in Mina, one should recite Talbiyah, dhikr, seek forgiveness, recite the Quran and pray a lot. If it is not too difficult, one should try to perform the prayers in the Khaif Mosque. It is Sunnah to perform Qiyaam in Mina for three nights, i.e., the nights between (8, 9, 10 Dhul-Hijjah) and (11, 12 Dhul-Hijjah). But if one is unable to stay in Mina due to some excuse, for example, the place in Mina is too small and one finds a place to stay outside the limits of Mina, then there is no objection; because one can abandon the stay in Mina due to an excuse. The Messenger of Allah (ﷺ) permitted shepherds and those who draw water from the Zamzam well not to stay in Mina. However, abandoning the stay in Mina without an excuse is certainly makruh.
Second Day (9th Dhul-Hijjah)
This is the main day of Hajj. Today, there are three things to do:
(1) Leave Mina for Arafat after sunrise, (2) Stay in Arafat from sunset until sunset, (3) If you have the opportunity to pray in congregation at Masjid Nimrah, then pray Zuhr and Asr together.
Essential issues of standing in Arafat
The following are the specific instructions and issues for this day:
While coming from Mina to Arafat, one should recite Talbiyah and dhikr abundantly. = The plain of Arafat, from where it starts, is clearly stated on many large boards these days. Standing in Arafat should be done within it. If one stays in Arafat for even a moment from the sunset on the 9th of Dhul-Hijjah until the dawn of the 10th of Dhul-Hijjah, or passes through it, then the obligation of standing in Arafat will be fulfilled.
It is better to stay in Arafat from the sunset and leave Arafat only after sunset. It is not correct to leave before sunset. = One can stand anywhere in the plain of Arafat; but standing near the “Mount of Mercy” is preferable. Provided that it is convenient, one should not try to do it by taking on the hardships themselves or by putting others through the hardships. There is a place called ‘Bat-e-Arna’ adjacent to the plain of Arafat.
The Prophet (peace and blessings of Allaah be upon him) has forbidden standing in it, so one should not stand here. Nowadays, this place has been marked with prominent writings on the board. It is better to spend time standing in the sun as much as one can during the Wukuf of Arafat. There is nothing wrong with standing in the shade or sitting. This is a day for arranging prayers and having them accepted.
Therefore, one should cry out in front of Allah, if one does not feel like crying, then try to cry. One should pray a lot for one’s hereafter, for this world, for other relatives, and for those who have rights, for the Muslims of the world and for the world of Islam. If one has the opportunity, it is also better to take a bath before the sunset, as this creates vitality in the body. Provided that there is enough water that others do not suffer because of your bathing, women should take a bath even if they are menstruating;
however, this is for cleanliness and hygiene, this bath will not purify them, One should try to offer prayers in Masjid-e-Nimrah; provided that this does not cause so much hardship that one is deprived of remembering and supplicating afterwards, = Zuhr and Asr prayers should be offered together in Arafat; provided that one is praying with a congregation, if one is unable to join the congregation,
then one should offer them in one’s tent, then according to the Hanafi school, both prayers should be offered at their respective times, = It is disliked for women to stand with men in the Wukuf-e-Arafah to pray or supplicate, and it is better for them to stay in their tents, = The following supplications were narrated from the Prophet (peace and blessings of Allaah be upon him) in Arafat:
لَا اِلٰہَ اِلاَّ اللّٰهُ وَحْدَہٗ لَا شَرِیْکَ لَہٗ ، لَہُ الْمُلْـکُ وَلَہُ الْحَمْدُ ، وَھُوَ عَلٰی کُلِّ شَیْیٍٔ قَدِیْر۔ ( ترمذی ، حدیث نمبر : ۳۵۸۵ ، باب دعاء یوم عرفۃ ، کتاب الدعوات )
The Prophet (peace and blessings of Allah be upon him) has declared this to be the best supplication on the Day of Arafah:
اَللّٰھُمَّ اجْعَلْ فِیْ قَلْبِیْ نُوْراً وَفِیْ سَمْعِیْ نُوْراً وَفِیْ بَصْرِیْ نُوراً ، اَللّٰہُمَّ اشْرَحْ لِیْ صَدْرِیْ وَیَسِّرْلِیْ اَمْرِیْ ، اَعُوْذُ بِکَ مِنْ وَسَاوِسِ الصَّدْرِ وَشَتَاتِ الْاَمْرِ وَفِتْنَۃِ الْقَبْرِ ، اَللّٰہُمَّ اِنِّیْ اَعُوْذُ بِکَ مِنْ شَرِّ مَا یَلِجُ فِی النَّہَارِ وَشَرِّ مَا تَحْصِبُ بِہِ الرِّیْحُ وَشَرِّ بَوَائِقِ الدَّھْرْ۔ ( تلخیص الحبیر : ۲؍۲۵۴ ، حصن حصین : ۱۸۳ )
It is narrated that the Prophet (peace and blessings of Allah be upon him) used to recite this supplication frequently on the evening of Arafat:
اَللّٰہُمَّ لَـکَ الْحَمْدُ کَالْذِی تَقُوْلُ وَخَیْراً مِمَّا نَقُوْلْ ، اَللّٰہُمَّ لَـکَ صَلوٰتِیْ وَنُسُکِیْ وَمَحْیَایَ وَمَمَاتِیْ وَإِلَیْکَ مَاٰبِی وَلَـکَ رَبِّیْ تُرَاثِیْ ، اَللّٰہُمَّ إِنِّیْ اَعُوْذُ بِکَ مِنْ عَذَابِ الْقَبْرِ وَوَسْوَسَۃِ الصَّدْرِ وَشَتَاتِ الْاَمْرِ۔( غنیۃ السالک : ۱۸۳).
These few prayers are specifically recited for this occasion. Apart from these, continue to pray throughout the day according to your needs and circumstances.
Night Deeds after Spending the Day of Dhul-Hijjah
Four things are to be done after sunset on the 9th of Dhul-Hijjah:
(1) Leaving Arafat for Muzdalifah after sunset, (2) Spending the entire night, or rather the hours before sunrise on the 10th of Dhul-Hijjah, in Muzdalifah, (3) Offering Maghrib and Isha prayers upon arriving in Muzdalifah and combining Maghrib and Isha prayers at the time of Isha, (4) Choosing 49 pebbles for throwing in Muzdalifah for the three days.
Essential issues of standing in Muzdalifah
It is better not to leave Arafat before sunset, nor to delay leaving Arafat after sunset,= It is recommended to stay near “Jabal Qazah” in Muzdalifah,= One should not pray on the way to Muzdalifah, after reaching Muzdalifah, at the time of Isha, one should combine Maghrib and Isha in such a way that one gives the same adhan for both, says the same iqamah, and does not offer any sunnah or nafl prayers between the two prayers, congregation is not a condition for combining Maghrib and Isha in Muzdalifah, even if one prays individually, both prayers will be offered together,
If it takes so long to reach Muzdalifah that there is a fear that the time for Fajr will begin, one should pray Maghrib and Isha on the way, = It is Sunnah to stay awake that night, to remember, to recite, to recite Talbiyah, to make supplications and to perform nafl prayers,= According to the Hanafis, the actual time for standing in Muzdalifah is from dawn until sunrise.
During these times, if one stands in Muzdalifah even for a moment, or passes through the area of Muzdalifah, the obligation of standing in Muzdalifah is fulfilled. 10 = On Dhul-Hijjah, one should raise one’s hands and make supplication after performing the Fajr prayer at the beginning of the day, and this should be continued until the sun rises. Nowadays, some people are in a hurry, leaving in the middle of the night or before Fajr without any excuse. Some people leave after performing the Fajr prayer early. In these cases, according to the Hanafis, the obligation of standing in Muzdalifah is not fulfilled and the obligation of standing in Muzdalifah is fulfilled.
However, it is permissible for women, the sick, the disabled, the very weak, and those who help them to leave Muzdalifah for Mina after midnight. (Ridd al-Muhtar: 3/5291) Thus, the Messenger of Allah (ﷺ) gave permission to Umm al-Mu’minin Hazrat Sawda (RA) to leave Muzdalifah after midnight. (Bukhari, Hadith No. 1596) Similarly, he granted permission to Hazrat Abbas (RA) to organize the provision of water in Mecca. (Bukhari, Hadith No. 15947) A similar act is also narrated from Hazrat Asma bint Abi Bakr (RA).
Third Day (10th Dhul-Hijjah)
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On 10th Dhul-Hijjah, you have to do six things:
(1) Stay in Muzdalifah from dawn until the light spreads well and engage in prayer, (2) Leave Muzdalifah for Mina before sunrise – leave two rak’ahs before sunrise, (Fath al-Qadir: 2/484)(3) Throw seven pebbles at the last Jamarat (called the Great Satan) in Mina, (4) Offer a sacrifice after throwing the pebbles, (5) Shave your wealth after offering the sacrifice, (6) Go to Mecca and perform Tawaf-e-Ziyarat.
Essential Rules for Throwing Jamarat
The pebble should be the size of a gram grain or a date kernel, even if it is thrown loosely, it is considered a throw; But doing so is disliked, (Bahar: 2/343) = The pebbles should be made of clay, stone, etc., i.e., from the earth. (Anayah Ma’l-Fath: 2/486) Throwing shoes or slippers is not enough, and since this can cause harm to others; Therefore, it is disliked to do so.
Nowadays, there is a fence around the Jamarat. The pebble should fall inside this fence. If it falls before that, or hits a person, or hits a pillar and returns outside the fence, it will not be sufficient. It is better that there is a distance of five hands between the person throwing the pebble and the place where the pebble is thrown. (Bahr: 2/343) If the pebble is only thrown inside the fence, it is not considered a Rami. It is necessary to have the condition of throwing. (Bahr: 2/343) .
It is not narrated from the Prophet (ﷺ) to hold the pebble in any particular way for throwing. In a crowd, it is easier to hold it with the thumb and index finger and throw it. This is what should be followed. (Fath-ul-Qadeer: 2/487) It is Sunnah that the Rami be done with the right hand. (Fath-ul-Qadeer: 2/487) While throwing each pebble, one should say “Allahu Akbar.” This is what has been narrated from various companions on this occasion. (Hidayah Ma’l-Fath: 2/486) Yes, if instead of “Allahu Akbar” he recites “Subhan Allah” or “La ilaha illallah”, it is sufficient. (Fath al-Qadeer: 2/486) As soon as he starts throwing, he should stop reciting the Talbiyah that he had been reciting up to that point. 10 After throwing the Jamarat on Dhul-Hijjah, one should not stay there and make supplication; because it is not proven that supplication is made to the Messenger of Allah (ﷺ) here on that day. 10 Only the last Jamarat is thrown on Dhul-Hijjah, and the rest of the Jamarats are not thrown.
Times of Throwing the Jamarat
Nowadays, there is a lot of crowding during throwing, and lives are lost; because people come at the same time; therefore, it is appropriate for the pilgrims to keep in mind the times for throwing the Jamarat on the 10th of Dhul-Hijjah and choose a time when the crowd is less.
The details of the time for throwing the stones are as follows:
It is permissible to throw the stones from the beginning of the dawn until sunrise, with disapproval, Sunrise until sunset (10th Dhul-Hijjah) is the Sunnah time for throwing stones, After sunset until sunset is permissible without disapproval, Sunset until sunrise (11th Dhul-Hijjah) is permissible with disapproval, From sunrise until sunrise and after sunset until dawn of the next day, it is also disapproval to throw stones at that time, unless there is an excuse. (Fath al-Qadeer: 2/501).
The crowding that occurs today is itself an excuse, so it is not makruh to throw stones at these times because of it. The jurists have explicitly mentioned that crowding is an excuse for women, (Fath al-Qadeer: 2/483) Therefore, it is permissible to throw stones at any time from sunrise on 10th Dhul-Hijjah to sunrise on 11th Dhul-Hijjah. Should throw, If he is not able to throw the 10th of Dhul-Hijjah until the morning of the 11th of Dhul-Hijjah, then on the 11th he should also throw seven pebbles of the 10th of Dhul-Hijjah on the last Jamarat and also offer alms for the delay, i.e. sacrifice a goat, (Hidayah Ma’l-Fath: 2/500) ,
Those who are unable to throw on the 10th of Dhul-Hijjah from sunrise to sunset due to the crowd and are able to throw after sunset or after sunset, it is not permissible for them to have someone else do the throwing. They should throw themselves before the morning of the 11th of Dhul-Hijjah, If a person is unable to throw himself, such as being very sick, disabled, or old and weak, or for some reason it is very difficult for him to throw, then another person can throw on his behalf:
Except for throwing himself or for something else when he is unable to throw himself. (Bada’i’ al-Sana’i: 2/137)
There are two ways of being unable to throw a pebble, one is that one does not have the strength to throw a pebble with one’s hand, and the other is that one can throw a pebble, but cannot walk to the Jamarat and is not available to ride. (Al-Madunat al-Kubra: 1/326) This is the situation today. Due to the crowd, it is forbidden to ride a bicycle or take a wheelchair to the Jamarat, and the distance from the tents to the Jamarat is also very long. Therefore, those who are really unable to walk that far can appoint someone else as their deputy. However, it is not right to do so just for the sake of cheapness and convenience.
Essential Rules of Sacrifice
Sacrifice is obligatory for those who perform Hajj al-Qiran and Hajj al-Tamtu’ and is recommended for those who perform Hajj al-Ifrad. Sacrifice can also be made of a goat or a sheep, and a cow, camel, etc. can also be used as part of the sacrifice of Bakr al-Eid. (Bahr: 2/359) , Sacrifice of Hajj and animal must be made within the limits of the Haram. An altar has been built for it in Mina. There is also a system of sacrifice in Madrasa al-Sawlatiya in Makkah al-Mukarramah, where sacrifice can also be made.
If a person has performed Hajj al-Qiran or Hajj al-Tamtu’; But if he is not able to offer a sacrifice, he should fast three days until the 9th of Dhul-Hijjah. It is better to fast on the 7th, 8th, and 9th. However, after the beginning of Shawwal and entering the state of Ihram, he can fast three days at any time until the 9th of Dhul-Hijjah.
These three fasts are before Hajj. In addition, seven days must be observed after the 13th of Dhul-Hijjah, whether in the Haram or after returning home. There is no restriction on time or place. (Hidayah Ma’l-Fath: 2/530) , If he is unable to fast when the date of the 10th of Dhul-Hijjah has arrived, then a sacrifice is necessary. Fasting is not sufficient.
This sacrifice for Hajj can be performed from the 10th to the 12th of Dhul-Hijjah; However, the sacrifice of a dead animal can be offered at any time. = Nowadays, the sacrifice has been organized by the “Shirkat al-Rajhi”, a token is sold for it and this organization offers the sacrifice on its behalf and sets the time for the sacrifice. There is scope for taking advantage of this.
However, the organization allows that if there is a group of ten people, they should send one person as their representative and he himself goes and offers the sacrifice on behalf of all of them. It is better to adopt this method.
Many people personally take money from the pilgrims and promise to offer the sacrifice. They should not be trusted and should be given money only after thorough research. The sacrifice of Bakrid is not obligatory on the traveler, it is obligatory on the resident and whoever intends to stay in one place for fifteen days or more is considered a resident.
Therefore, if he had arrived in Mecca fifteen days before leaving for Mina and was staying there, then he would also be obliged to offer the sacrifice of Bakr-e-Id, whether he offered it there or in his own country. And if he stayed for less than fifteen days before leaving for Mina, then the sacrifice of Bakr-e-Id will not be obligatory, because he is a traveler. (Fatawa Tatar Khaniya: 2/465).
Essential issues of cutting hair
It is better for those who perform Tamattu and Qiraan to cut their hair after the sacrifice, and for those who perform Ifrad after the Rami on the 10th of Dhul-Hijjah; But it is better to maintain the state of Ihram until the evening of the 12th of Dhul-Hijjah. (Bahr: 2/346) , The head should be shaved completely or the entire head should be cut to the size of a fingertip.
Shaving is more virtuous. You have prayed three times for those who shave and once for those who trim their hair. According to the Hanafis, shaving or trimming one-fourth of the head is sufficient; but this is against the Sunnah. The Sunnah is to shave or trim the entire head. (Hidayah Ma’l-Fath: 2/490) And there is caution in this; because according to Imam Malik (may Allah be pleased with him) and Imam Ahmad (may Allah be pleased with him) it is obligatory to shave the entire head, and there is no evidence of shaving or trimming less hair than that during the lifetime of the Messenger of Allah (peace and blessings of Allah be upon him).
Therefore, it is not appropriate to shave the entire head under the spirit of adornment. It is regrettable that a Muslim has the privilege of performing Hajj and Umrah and is unable to make even the sacrifice he desires. If someone has no hair on their head, then they should shave it with a razor. (Anayah Ali al-Hidayah: 2/490) .
It is recommended that after shaving their head, they should also trim their nails and moustache. (Bahr: 2/346) , Women should cut a fingernail-sized piece of hair from the edge of their hair. After Rami and Qurbani, a Muharram man can cut his own hair. (Bahr: 2/346) He can also cut the hair of another Muharram man who has completed these acts. Women should especially remember this issue: After Rami and Qurbani, they should cut their hair themselves or have it cut by their husband or Muharram relative. It is not permissible to cut the hair of non-Muharram men who stand around with scissors. Cutting hair After that, the state of ihram ends, and it is now permissible to use sewn clothes, perfume, etc., but the wife is still forbidden.
Tawaf-e-Ziyarat
An important act of the 10th of Dhul-Hijjah is Tawaf-e-Ziyarat. It is obligatory. This Tawaf can be performed from the dawn of the 10th of Dhul-Hijjah until before sunset on the 12th of Dhul-Hijjah. However, if there is no difficulty, it is preferable to perform Tawaf on the 10th of Dhul-Hijjah. (Bahr: 2/347). If one is unable to perform Tawaf until sunset on the 12th of Dhul-Hijjah, then he can do it after that.
But according to Imam Abu Hanifa (may Allah be pleased with him), due to delay, the ablution will become obligatory and this act will also be disliked. (Hidayah: 2/497) However, according to Imam Abu Hanifa (may Allah be pleased with him), the two distinguished students of Imam Abu Hanifa (may Allah be pleased with him), Imam Abu Yusuf (may Allah be pleased with him), and Imam Muhammad (may Allah be pleased with him), as well as Imam Malik (may Allah be pleased with him),
Imam Shafi’i (may Allah be pleased with him), and Imam Ahmad (may Allah be pleased with him), the ablution will not be obligatory due to delay. Therefore, the pilgrim should perform Tawaf until the evening of the 12th of Dhul-Hijjah. In Tawaf-e-Ziyarat, seven Tawafs are also to be performed. If he is in the clothes of Ihram, he will perform Idtaba’, that is, he will keep his right shoulder uncovered and take out a sheet from under it and place it over his left shoulder. He has to perform Raml in the first three rounds.
After Tawaf, he has to offer two rak’ahs of prayer. Then he has to perform Sa’i between Safa and Marwa seven times, starting from Safa and ending at Marwa. The pilgrim performing Hajj Ifrad or Hajj Qiran had performed Sa’i with Tawaf-e-Qadoom, or the pilgrim performing Hajj Tamattu had performed Hajj If someone performs a voluntary Tawaf and Sa’i with her after putting on Ihram, then it is not obligatory to perform Sa’i with Tawaf-e-Ziyarat, nor should he perform ‘ramal’ or ‘idtaba’ during Tawaf. (Hidayah Ma’l-Fath: 2/494)
Nowadays, since the crowd increases a lot, it will be easier for pilgrims performing Hajj Tamattu to perform a voluntary Tawaf on 7th or 8th Dhul-Hijjah after putting on Ihram and performing Sa’i with her. ‘Tawaf-e-Ziyarat’ can be performed even before throwing a stone, sacrificing a person or cutting their hair. It is not necessary to perform Tawaf only after these three things are completed. (Bahr: 2/347)
The method of Tawaf-e-Ziyarat is the same as that of other forms of Tawaf. = After Tawaf-e-Ziyarat, the wife also becomes lawful for the husband. = Tawaf-e-Ziyarat is a very important part of Hajj. If a person goes home without performing Tawaf, then according to Imam Abu Hanifa (may Allah have mercy on him), he is still obliged to perform Tawaf until that time. His wife will remain haraam until she returns to the Holy Kaaba and performs Tawaf, and due to the delay, a separate Dum will be obligatory.
If women were menstruating on the tenth day and their menstruation continued on the twelfth or later, there is a special exemption for them to perform Tawaf-e-Ziyarat when they are pure. If there was a suitable time on the tenth day that she could have performed Tawaf, but she did not perform it without an excuse and her menstruation began, or her menstruation stopped on the twelfth day and there was a suitable time for Tawaf, but she did not perform Tawaf without an excuse and the twelfth day passed,
then she will have to perform Tawaf after becoming pure, and Dum will also be obligatory due to the delay without an excuse. (Bahr: 2/348) For more details on this matter, see: “Rules concerning women”, If a person did not perform Tawaf-e-Ziyarat; but performed “Tawaf-e-Wida”, then this Tawaf-e-Ziyarat will become Tawaf-e-Ziyarat; however, Dum will be obligatory if she did not perform Tawaf-e-Wida. (Darmukhtar: 2/206)
Noteworthy
According to the Hanafis, it is obligatory to perform the rituals of the 10th of Dhul-Hijjah, such as throwing a sacrifice, cutting a hair, and performing them in the same order. If the latter of these is performed first, for example, sacrificing a sacrifice before throwing a sacrifice, or cutting a hair before cutting a hair, then the blood sacrifice becomes obligatory.
However, nowadays, due to the crowding and the distance to the altar, the scholars of India are of the opinion that if there is difficulty, then it is not necessary to observe the order, as is the opinion of other jurists, and among the Hanafis, Imam Abu Yusuf and Imam Muhammad. The Islamic Fiqh Academy India and the Directorate of Fiqh Studies have unanimously decided this in a gathering of scholars. (Important Fiqh Decisions: 120) Still, if the order is observed, it is better.
However, there is agreement that there is no order in the “Tawaf-e-Ziyarat”; it can be performed before these three activities, after them, and in between. However, Tawaf-e-Ziyarat is disliked before Rami and before the sacrifice for those who perform Quran and Tamattu. (Darmukhtar: 2/208).
Fourth Day (11th Dhul-Hijjah)
On 11th Dhul-Hijjah, one should make dua and dhikr in Mina. One should spend the night in Mina as it is Sunnah. The special act of this day is to throw stones at the three Jamarats. The order will be to throw stones at the first Jamarat, then at the middle Jamarat, and finally at the last Jamarat.
The first Jamarat that one comes across while coming from Mina towards Mecca is the first Jamarat, followed by the middle one, and the first Jamarat from Mecca is the Jamarat al-Aqaba. Nowadays, there are very prominent boards on these Jamarats. Seven pebbles are to be thrown at each Jamarat in the same way as they were thrown at the last Jamarat yesterday. However,
today, after throwing the first and middle Jamarat, one should stand aside and pray for a while. After throwing the last Jamarat (Jamarat Aqaba), one should not pray. Today, the times of throwing are as follows:
Dawn to sunset: According to a saying of Imam Abu Hanifa, one can throw the Jamarat on 11th and 12th Dhul-Hijjah at this time; however, it is disliked to do so without an excuse. (Fath al-Qadeer: 2/499)= Sunset to sunset: It is preferable to throw at this time. = Sunset to dawn on 12th Dhul-Hijjah: If there is an excuse, it is permissible to throw at this time without any objection. It is disliked to throw at this time without an excuse. If one is unable to throw today, one should throw at 11th and 12th Dhul-Hijjah and give up due to delay.
Fifth and Sixth Day (12th, 13th Dhul-Hijjah)
The rulings and times for Rami etc. on 12th Dhul-Hijjah are the same as those on 11th Dhul-Hijjah; however, if one does not intend to stay on 13th Dhul-Hijjah, it is better to perform Rami today and leave the limits of Mina before sunset.
If the morning of 13th Dhul-Hijjah dawns in Mina, then it becomes obligatory to perform Rami on 13th Dhul-Hijjah as well. If one leaves without performing Rami, then one must offer Dum. This is according to the view of Imam Abu Hanifa. According to other jurists, if the sun has set in Mina, then it is makruh to leave Mina now and Rami on 13th Dhul-Hijjah is obligatory.
Therefore, those who do not want to stop for the 13th of Dhul-Hijjah should leave before sunset on the 12th. It is not necessary for them to stop in Mina on the 13th of Dhul-Hijjah. It is better and more rewarding to stop and do the 13th. According to the Hanafi school, if a person stops on the 13th, he can do the 13th before sunset on that day.
Tawaf-e-Wida
“Wida” means to leave, as if this Tawaf is a parting and farewell from the Sacred House. For those who live outside the limits of the Miqat, “Tawaf-e-Wida” is obligatory after Hajj. It is also called “Tawaf-e-Sadr.” This Tawaf is not obligatory for those who perform Umrah. (Fath al-Qadeer: 2/504)
There is no specific time for the farewell Tawaf. It can be done at any time after completing the Hajj. It is better to perform the farewell Tawaf at the end of leaving Mecca.
There is no Sa’i in this Tawaf. One should circumambulate the Kaaba. After that, one should perform two rak’ahs of Tawaf. Then, after being satisfied, one should drink Zamzam water. The area between the Black Stone and the door of the Kaaba is called “Multazam.” This is the place where supplications are accepted. One should come here and press one’s face and chest against the wall and supplicate with great weeping and mourning. One should come out of the Sacred Mosque in sorrow and grief at the separation from the House of Allah. Rather, one should try to shed a few tears of regret and sorrow from the sinful eyes. (Hidayah ma’l-Fath: 2/510) If women are menstruating, then the farewell Tawaf is waived; the Tawaf al-Ziyarat is sufficient for them.
