Umrah and Hajj

Obligations in Hajj; The Best Explanation


Obligations in Hajj; The Best Explanation

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Obligations in the Hajj ~ Hi all readers! In previous articles, I have explained the pillars of the hajj (أَرْكَانُ الْحَجِّ). In the discussion, I have explained, that the pillars of the are what determine whether someone’s hajj is valid or not. In this article, I will explain the obligations in the Hajj (وَاجِبَاتُ الْحَجِّ). The most basic difference between the pillars of the hajj and the obligations in the hajj is that if someone does not do the things that are the pillars of the hajj, then he must repeat the hajj. The pillars of the hajj cannot be replaced by paying a fine. Meanwhile, if someone does not do the things that are the duty in the Hajj, then he must pay a fine so that the Hajj he does remains legal.

By the way, do you know how many obligations in the Hajj are? If we read the Islamic literature that explains it, such as the book Fathu al-Mu’in by Zainuddin bin Abdul Aziz al-Malibari, then we will find that there are five obligations in the Hajj. In other words, those who do the hajj must do the five things. If they don’t do it all, then he has to pay a fine. I will explain how much fines they have to pay in the next few articles if Allah wills it (insha Allah).

The five obligations in the Hajj are as follows; Ihram Miqat, Mabit at Muzdalifah, Mabit at Mina, Thawaf Wada’, and throwing Jamrah. By the way, do you understand these five things? If you don’t understand, don’t worry! I will explain it all briefly and clearly. You only need to read the next explanation!

Types of Obligations in Hajj

Types of obligations in Hajj are as follows:

First; Ihram Miqat.

What is meant by ihram Miqat is a limit when someone has to start performing Hajj like wearing clothes for ihram. Specifically, there are certain limits, be they time or place, which require one to start everything that is required for the pilgrimage.

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There are two types of Miqat; Miqat Zamani (مِيْقَاتٌ زَمَانِيٌّ) and Miqat Makani (مِيْقَاتٌ مَكَانِيٌّ). What is meant by Miqat Zamani is a certain time limit when someone has to start the Hajj. The time limit in question is the beginning of Shawwal until the dawn on the 10th of Dhul Hijjah. As for what is meant by Miqat Makani is a certain place that requires a person to start the pilgrimage, such as wearing Ihram clothes. Of course there are many places that become Miqat Makan. It is all based on where these people come from. If the people who are going to perform the hajj come from Mecca, then the place that becomes the Miqat Makani is their own home. Of course you don’t need to be confused about this Miqat Makani, because now there are certain people in charge of explaining it all.

Second; Mabit in Muzdalifah.

The meaning of Mabit in Muzdalifah is to spend the night at Muzdalifah even if only briefly. The goal is that those who make the pilgrimage can rest and prepare everything needed to do the obligation the next day. Mabit in Muzdalifah was carried out on the 10th of Dhul Hijjah after Wuquf in Arafat

Third; Mabit in Mina.

The meaning of Mabid in Mina is staying overnight in Mina. That was done on the days of at-Tasyriq (the 11th, 12th, 13th of Dhul Hijjah)

Fourth; Thawaf Wada’

What is meant by Thawaf Wada’ is a farewell Thawaf. That was done after the people finished doing all the pillars of the hajj and would leave Mecca. The aim is as a form of respect for Baitullah

Fifth; throwing jumrah.

What is meant by throwing the Jamrah is that people who perform the pilgrimage throw small stones at three pillars that are in a place called the “Jumrah Bridge”. This ritual reminds us of the family history of Prophet Ibrahim who threw stones to fight the devil. Thus, throwing Jamrah is a symbol of resistance to Satan.

All Readers! That is a brief explanation of the obligations in Hajj. Do you understand? If you want to ask, please ask!

I think that’s enough for this article. May be useful! Amen!

See you in the next article!


Zainuddin bin Abdul Aziz al-Malibari, Fathu al-Mu’in, Dar al-Kitab al-Islami, p. 61-62.

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