হজ্জ

Islamic jurisprudence classifies the acts of হজ্জ into three distinct categories, and understanding this classification is essential for every হাজী. The first category is the arkan (pillars), which are the absolutely indispensable acts without which the হজ্জ is invalid. If a হাজী misses even one pillar, no amount of sacrifice or compensation can make up for it — the হজ্জ simply does not count, and it must be repeated. The second category is the wajibat (obligations), which are required acts whose omission does not invalidate the হজ্জ but requires expiation, typically in the form of slaughtering a sheep (dam) and distributing its meat to the poor in the Haram area. Examples of wajibat include entering ইহরাম from the designated miqat, spending the night at মুযদালিফা, stoning the জামারাত, and performing the farewell তাওয়াফ (তাওয়াফ al-Wada'). The third category is the sunan (মুস্তাহাব acts), which are acts নবী করীম Muhammad performed during his হজ্জ and are highly encouraged but carry no penalty if omitted. These include reciting the তালবিয়াহ frequently, performing certain দোয়াs at specific locations, and kissing the হাজরে আসওয়াদ. While scholars from the four madhahib agree on the general framework, there are some differences of opinion on which acts fall into which category. What follows is the majority position recognized across the Sunni schools of thought.

ইহরাম is the first and foundational pillar of হজ্জ. Contrary to popular belief, ইহরাম is not merely the wearing of the two white unstitched garments (izar and rida) for men; rather, it is the intention (niyyah) to enter the sacred state of হজ্জ. The physical garments are a manifestation of this intention, but the true ইহরাম resides in the heart. A হাজী must enter the state of ইহরাম at or before the designated miqat (boundary point) corresponding to their direction of travel. The five miqat points were designated by Prophet Muhammad: Dhul Hulayfah for those coming from মদীনা মুনাওয়ারা, Al-Juhfah for those from Syria and the West, Qarn al-Manazil for those from Najd, Yalamlam for those from Yemen, and Dhat Irq for those from Iraq. Upon entering ইহরাম, the হাজী declares their intention for the specific type of হজ্জ (Ifrad, Tamattu, or Qiran) and begins reciting the তালবিয়াহ: 'Labbayk Allahumma Labbayk, Labbayka la sharika laka Labbayk. Innal hamda wan ni'mata laka wal mulk, la sharika lak.' From this moment, certain restrictions apply: the হাজী may not cut hair or nails, wear perfume, hunt, engage in marital relations, or (for men) wear stitched clothing or cover the head. Women maintain their regular modest dress but do not cover their faces or wear gloves, according to the majority opinion.

The standing at আরাফাত is considered the greatest pillar of হজ্জ, so much so that নবী করীম Muhammad (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) declared: 'হজ্জ is আরাফাত' (reported by Ahmad, Abu Dawud, al-Tirmidhi, and al-Nasa'i). This means that if a হাজী misses standing at আরাফাত, they have missed the হজ্জ entirely. The standing takes place on the 9th of Dhul Hijjah, the Day of আরাফাত, in the plain of আরাফাত located approximately 20 kilometers southeast of মক্কা মুকাররমা. The valid time for Wuquf extends from the sun's zenith (dhuhr time) on the 9th until the dawn (fajr) of the 10th of Dhul Hijjah. According to the majority of scholars, even a moment's presence within the boundaries of আরাফাত during this window is sufficient to fulfill the pillar, though remaining until sunset is strongly মুস্তাহাব. The Hanbali school holds that being present at আরাফাত for any part of the day or night is valid, while some scholars specify that presence during the daytime is required with compensation (dam) needed if one only stands at night. At আরাফাত, হাজীগণ spend their time in fervent দোয়া, seeking Allah's forgiveness, reciting কুরআন, and making dua. নবী করীম said that there is no day on which Allah frees more people from the Hellfire than the Day of আরাফাত. After sunset, হাজীগণ depart for মুযদালিফা, where they spend the night under the open sky and collect pebbles for the stoning ritual.

তাওয়াফ al-Ifadah, also known as তাওয়াফ al-Ziyarah (the তাওয়াফ of Visiting), is the third pillar of হজ্জ and consists of circling the কাবা শরীফ seven times in a counterclockwise direction. This তাওয়াফ is performed after the হাজী leaves আরাফাত and মুযদালিফা and returns to মক্কা মুকাররমা, typically on the 10th, 11th, or 12th of Dhul Hijjah. It is distinguished from তাওয়াফ al-Qudum (the arrival তাওয়াফ) and তাওয়াফ al-Wada' (the farewell তাওয়াফ), both of which are wajib or sunnah but not pillars. The কুরআনic basis for this pillar is found in Surah Al-হজ্জ (22:29): 'Then let them complete their prescribed duties and fulfill their vows and circumambulate the Ancient House.' Each circuit begins and ends at the হাজরে আসওয়াদ (al-Hajar al-Aswad), and the হাজী walks with the কাবা শরীফ on their left side. During তাওয়াফ, হাজীগণ supplicate freely, recite কুরআন, and engage in dhikr (remembrance of Allah). The first three circuits are performed at a brisk pace (raml) by men during তাওয়াফ al-Qudum, but this is not required for তাওয়াফ al-Ifadah according to the majority opinion. After completing the seven circuits, the হাজী prays two rak'ahs behind Maqam Ibrahim (the Station of Ibrahim) if possible, or anywhere in the মসজিদ. The হাজী then drinks from Zamzam water before proceeding to perform সাঈ.

সাঈ is the ritual of walking seven times between the hills of Safa and Marwa, which are now enclosed within the মসজিদুল হারাম complex. This act commemorates the desperate search of Hajar (Hagar), the wife of Prophet Ibrahim, as she ran between these two hills looking for water for her infant son Ismail. Her trust in Allah was rewarded when the angel Jibril (Gabriel) struck the ground and the spring of Zamzam gushed forth. The কুরআনic reference is in Surah Al-Baqarah (2:158): 'Indeed, Safa and Marwa are among the symbols of Allah. So whoever makes হজ্জ to the House or performs উমরাহ — there is no blame upon him for walking between them.' The সাঈ begins at Safa and ends at Marwa, with each one-way trip counting as one lap; thus the হাজী walks from Safa to Marwa (one), Marwa to Safa (two), and so on until completing seven laps, ending at Marwa. Between the two hills, there is a section marked by green lights where men are encouraged to jog lightly (this commemorates Hajar's frantic running in the valley where she lost sight of Ismail). Women walk at their normal pace throughout. The সাঈ can be performed immediately after তাওয়াফ al-Ifadah or, in the case of Tamattu হজ্জ, the হাজী may have already performed সাঈ after their উমরাহ তাওয়াফ and may perform another সাঈ for হজ্জ. The Shafi'i and Hanbali schools consider সাঈ a pillar, while the Hanafi school classifies it as wajib — though practically, all schools agree it must be performed for a complete হজ্জ.