[1]al-Kaafi, vol. 4, p 253 [2]al-Kaafi, vol. 4, p 252 [3] Wasaa?el al-Shi?a, vol. 11, p 9 [4]al-Kaafi, vol. 2, p 18 [5] Wasaa?el al-Shi?a, vol. 11, p 98 [6]al-Kaafi, vol. 4, p 255 [7] Man La Yadheroho al-Faqih, vol. 2, p 447 [8] This meeting of the all preconditions and prerequisites is referred to as mostatee? literally meaning ?able?. [9] A person who is not yet mostatee? or has never been so, is not liable or obliged to perform Hajjat-al-Islam, and therefore such a person may act as an agent to perform the Hajj on behalf of someone else even if he has not discharged his own duty of the Hajj through becoming mostatee?. [10] i.e. at certain stage the person became mostatee?, thus liable and obliged to perform the Hajj but he did not do so. He remains to be liable and obliged to Hajj regardless of his circumstances and ability in the future. [11] These are the 10th, 11th, and 12th day of Dhil-Hejjah.
[12] The Umrah and Hajj are considered as one act, not two separate ones. [13] which literally means the nearest point where one can be without ihraam, in other words, the nearest point where the ihraam can be declared outside the Haram. For more details see case # 143. [14] A person is in the state of Janaabah whenever s/he engages in penetrative sexual intercourse, or (in the case of men) whenever ejaculation of semen occurs even without the any sexual intercourse. [15] literally meaning ?the nearest point one can be without ihraam?, in other words, the nearest point ihraam can be declared outside the Haram. [16]Moqassir means one who does not know the ruling regarding certain aspect (of a religious duty) and he is aware of this ignorance or shortcoming and where to find the answer for, e.g. through certain books, references, or individuals with the appropriate expertise, but does not make the effort to seek the answer. In this way he has failed to discharge his duty. For comparison also see qaasir. [17] Qaasir means one who does not know the ruling of a certain aspect of a religious duty, but in fact he is not aware of this ignorance and naturally does not seek the answer to the case concerned since he believes that what he is doing is correct. Thus one should not assume that what he is doing is always correct, and ensure to check with reference books or expert individuals. As a matter of fact it is imperative and obligatory for the individual to learn and know all aspects that s/he may come across in the course of one?s life concerning the relevant issues. [18]Talbiyah literally means compliance, fulfilment, or carrying out the orders of Allah Almighty. [19] A Dirham is equivalent to 0.3153 gram of gold, which is almost one-hundredth of an ounce, i.e. if an ounce of gold is $350, then a Dirham is equivalent to $3.50. [20] It is prohibited for a non-muhrim to hunt within the boundaries of the Haram, just as it is so for a muhrim to hunt outside the boundaries of the Haram. In both cases they are liable to kaffaarah as seen from the examples given in the cases here. Needless to say it is prohibited for a muhrim to hunt within the boundaries of the Haram. [21] This could be less than a handful. [22] During the current Hajj, this separation must last until the end of the Hajj. Because he engaged in sexual intercourse with his wife, he must also observe the mabeet in Mina on the eve of the 13th and also perform the Ram?y of the three Jamaraat on the 13th day of Dhil-Hejjah. If he had performed the rites of Makkah ? the two tawaafs and the sa?y ? prior to day 13, then that would be the end of the Hajj, and if not, the end of Hajj would be when he completes the rites of Makkah. As for the separation between the couple on the next Hajj, it starts from the moment of the declaration of the ihraam for the Hajj until they arrive at the same stage where they committed the act last year. [23] The only difference between these two scenarios is the non-liability to kaffaarah in the latter category, otherwise under all circumstances the marriage is invalid and the couple may never marry again. [24] Because she is not taahir, she may not perform the tawaaf and its prayer, as it is normally required. [25] i.e. the tawaaf must be performed in an anticlockwise manner around the Ka?bah, and not clockwise. [26] meaning that if you give the probability that the tawaaf round you are doing is the fourth and not the fifth, but you are not certain of this, you should treat this uncertainty as a doubt, and thus one should act accordingly. [27] There are two landmarks en route between Safa and Marwah, some 50 yards apart, they are closer to Marwah mount than Safa. [28] Tawaaf al-Nisa? is only applicable for the Tamattu? Hajj, and husband and wife only become halaal to each other after performing this tawaaf and its prayer. [29] The Haajj (pilgrim) is obliged to perform certain rites during particular Designated times specified for different rites and sites. If under certain circumstances s/he fails to perform those rites during their relevant Designated times, then s/he must perform those missed rites during their relevant Emergency times. [30] Being present in Arafaat even for a few minutes constitutes the rukn of woquf, and if one after, say, ten minutes left Arafaat, he has disobeyed the orders of Allah Almighty and has sinned, but his Hajj would not be invalidated. [31] i.e. from sunset to fajr. [32] The reference to mabeet in Mash?ar al-Haraam points to the requirement of being there for the entire period, whereas the woquf points to being there for only a short period of time, like the case of the women and children and the elderly, who can stay there for a relatively brief period to be considered as woquf and then depart for Mina. [33] Three days of which should be performed during the Hajj season, and the remaining seven when they go back home. [34] i.e. the horn is uprooted. [35] or vice versa. [36] and vice versa. [37] and he can only be released from the state of ihraam by performing the Umrah. [38] See case # 425. [39] i.e. four rak?ah instead if two, where applicable.