HAJJ HAS THREE FARÂID (FARDS) (II)

A person arriving late for hajj goes directly to ’Arafat. He does not have to perform the Tawâf-i-qudûm. If a hadji stays at ’Arafât for a while within the time between the azân for the early afternoon prayer on the day of ’Arafa and the time of morning prayer on the first ’Iyd day or if he passes through ’Arafât with his ihrâm on or if after putting on the ihrâm falls asleep or faints and is carried on a stretcher or something else and is made to carry out the menâsik or if he gets sick or faints before putting on the ihrâm and someone else assumes the ihrâm and also carries out the menâsik on his behalf before he wakes up or if he stays at ’Arafât not knowing that it is ’Arafa day, his hajj becomes sahîh and he becomes absolved from the tawâf-i-qudûm. It is not necessary to know that the place is ’Arafat or to intend. A person who is not at ’Arafât or who does not go through ’Arafât on that special day or night cannot be a hadji, nor can one who flies by there on a plane. The hajj performed a day earlier, as Wahhabîs have been doing for some years, is not acceptable. A new moon sets close to the setting point of the sun and after the time of sunset. Its puffed up limb is on the western side. At terbî’ (i.e, on the seventh night)[1] the moon sets six hours later than the sun. At bedr-i tam (on the 14th night)[2] the moon becomes a full sphere and it rises as the sun sets, and sets in the morning. The daily newspaper Türkiye of July 28, 1987, on a Tuesday, stated that “In the city of Kayseri, on Sunday the new moon of the month of Dhu’lhijja was not seen. On Monday, the sun set at 19:50 p.m. At 20:20 p.m., the new moon was seen and it set at 20:55 p.m.” According to this information (in 1987), the first day of the month of Dhu’lhijja was Tuesday. Therefore, the ninth day of the month (Wednesday) was the day of ’Arafa. But the Wahhabi government took the hadjis to ’Arafât on Monday and they prevented the hadjis who wanted to go there again on Wednesday.”

3 - To make Tawâf-i-ziyârat to the Kâ’ba. Tawâf means to go round the Kâ’ba-i-mu’azzama within the Masjîd-i-harâm. Seven circumambulations are made, four of which are fard and three are wâjib. It is permissible to make the tawâf by taking the well of Zemzem and the Maqâm-i-Ibrâhîm within the circle. It is written in the book Eshbâh that it is better for women not to keep close to the Kâ’ba while making the tawâf. If there is the risk of the men touching the women, it is necessary for those who are in the Shâfi’î Madhhab to imitate either the Hanafî or the Malikî Madhhab. It is not permissible to make the tawâf outside of the Masjîd-i-harâm. It is fard in itself to make a niyya (to intend) for the tawâf. Also, it is fard to make tawâf-i-ziyârat after (staying at) ’Arafât. If the adhân is called as you are making the tawâf or the sa’i, you put it off and complete it after performing the namâz. It is written in Tahtâwî’s annotation to the book Marâqilfalâh: “There is the fear that a person who goes round any mosque other than the Kâ’ba for worship may become a disbeliever.”