Ihram is the first obligation of Hajj and the same as that of `Umrah regarding conditions, manner, prohibited things during it, rules and kaffarahs. It differs only in niyyah, i.e. one should intend to perform the practices of Hajj. All things considered in the niyyah of ihram for `Umrah would be observed here as well. Ihram would be achieved with niyyah, then if one intended Hajj and did talbiyah, his ihram would be achieved. However, ihram of Hajj has some particularities which will be mentioned in the following issues:

252. The Miqat of ihram for Hajj al-tamattu` is Mecca al-mukarramah and it is better that it be done in the Masjid al-Haram. It is valid, also, to do ihram at any place in Mecca even the new ones, although ihtiyat prefers it be done in the old places. However, if one is in doubt whether this place is within Mecca or not, it is incorrect to do ihram from this place.
     
253. It is wajib to do ihram before the time of zawal (noon) of the 9th of Dhu'l-Hijjah to attend the normal wuquf of `Arafat, and the best time for ihram is at the zawal of the Day of Tarwiyah (the 8th of Dhu'l-Hijjah). It is permissible to do ihram before that time especially for the old and sick if they are afraid of crowdedness. It had been mentioned that ihram for Hajj could be advanced for those who want to get out of Mecca for some purposes after performing the `Umrah.
     
254. One who forgot ihram and set off for Mina and `Arafat he is obliged to go back to Mecca and do ihram. If this was impossible because of time limitations or due to another excuse, he could do ihram at his place and his Hajj would be correct. Apparently ignorance is considered to have the same rules as forgetfulness.
     
255. If one forgot ihram until he finished the Hajj rituals, his Hajj would be correct. Ignorance of the ruling will be considered just like that of forgetfulness. However, it is based on ihtiyat al-mustahabb to repeat the Hajj the next year, whether he was ignorant or forgetful.
     
256. One who, consciously and deliberately, had neglected ihram until he could not attain wuquf at `Arafat and Mash`ar, his Hajj is void.
     
257. One, who is allowed to advance the rituals of Mecca before the two wuqufs, is obliged to perform them with ihram and if he had done them without it, he must repeat them with ihram.
     

Wuquf at `Arafatis the second obligation of Hajj. `Arafat is a known mountain, the boundaries of which are from the inside of `Urnah, Thuwayyah and Nimrah to Dhi'l-Majaz, and from Ma'zamain to the extreme limit of the wuquf area. These limits are considered outside the area of `Arafat.

258. Wuquf at `Arafat is a worship for which niyyah is wajib with its conditions mentioned in ihram.
     
259. What is meant by wuquf is the general meaning of attendance at that place no matter whether one was riding, walking, sleeping or standing.
     
260. It is based on ihtiyat to stay there from the zawal of the 9th day until the legal sunset, i.e. the time of the salat of maghrib. It is not remote that it is permissible to delay the wuquf a little bit after zawal time for a time just enough for the performance of salat of zuhr and `asr together with their preliminaries.
     
261. The mentioned wuquf is wajib, however, the rukn of it is just the strict meaning of staying even for 1-2 minutes. So if a person under normal conditions neglects this strict meaning of staying, his Hajj is void, and if he did it only and neglected the remainder or delayed wuquf until afternoon, his Hajj would be correct, although he had committed a sin if he did that purposely.
     
262. It is haram to stream out from `Arafat before maghrib. So if a person did that intentionally or got out of its limits and did not return, he is considered as a disobedient and is obliged to do kaffarah with a camel. Nevertheless, his Hajj is correct. If he could not slaughter a camel, he should fast for 18 days. It is based on ihtiyat to slaughter the camel on the day of the `Eid at Mina although it is not remote that being in Mina is not determined. If one returned to `Arafat, then there would be no kaffarah for him.
     
263. If he, forgetfully or ignorantly, streamed out from `Arafat before maghrib, he is obliged to return if he noticed this before the time was over, and if he did not return, he would have disobeyed, although there is no kaffarah on him. While if he did not notice this until the time was over, then there would be nothing on him.
     

Wuquf at the Mash`ar al-Haram (Muzdalifah) is the third obligation of Hajj, which means the attendance at that known place after streaming out from `Arafat at maghrib the night before `Eid to set off towards the Mash`ar al-Haram.

264. Wuquf at Mash`ar is a worship for which niyyah is wajib according to the conditions mentioned concerning niyyah for ihram.
     
265. The time period of wuquf al-wajib is from dawn until sunrise on the day of nahr (sacrifice), however, it is based on ihtiyat, that one should stay there with the niyyah of wuquf from the time arrival there at night after streaming from `Arafat.
     
266. It is wajib to stay at Mash`ar from the dawn till sunrise, however, its rukn is the strict meaning of staying even for only 1-2 minutes. Then if one did the rukn and neglected the reminder purposely, his Hajj would be correct although he would have committed a haram act, while if he neglected the rukn without excuse, his Hajj would be void.
     
267. It is permissible to stream out from Mash`ar to Mina the night before `Eid after staying for a period for women, the weak, children and old persons and these with an excuse, like fear or sickness to rest, in addition to those who are responsible for transporting and looking after them.
     Note: there are many points to be observed about the attendance of the pilgrim in one of wuqufs or both whether normally or compulsorily; consciously, ignorantly or forgetfully; and whether single or collectively. These points can be referred to in detailed sources.
     

In Ramy several conditions must be regarded.

First: Niyyah with its conditions as mentioned in ihram niyyah.
Second: Second: Ramy being with things that could be considered as pebbles. It is incorrect to do Ramy with small things like sand or big like rocks.
Third: Third: The time period is from sunrise on the day of `Eid to maghrib on the same day, if possible.
Fourth: Fourth: The pebble must strike the jamarah. So if it did not strike it or one was in doubt about it, it must be disregarded and another pebble should be thrown instead. It is also insufficient to throw it just in the circle around the jamrah.
Fifth: Fifth: To throw seven pebbles.
Sixth: Sixth: To be thrown successively i.e. throwing them all at once will be considered as one pebble even if all the pebbles had struck the jamrah.

268. It is permissible to throw the jamrah after it had been covered with cement and so is the case about the new parts of it as long as it would be conventionally considered as parts of it.
     
269. Apparently it is permissible to do Ramy from the upstairs, although, according to ihtiyat, it is better to do it from the previously known place.
     

Criteria regarding the pebbles:

First: Being from the Haram. It is invalid to bring them from outside.
Second: They should not be from pebbles that had been already thrown correctly even from the previous years.
Third: It is impermissible to do Ramy with stolen pebbles or those taken by violence. However, taharah of pebbles is not a condition.

270. Women and weak persons - who are allowed to stream out from Mash`ar al-Haram to Mina after midnight - are allowed to do Ramy at night if they were excused from doing it during the day. More than that, women, in general, are allowed to do it at night. While the accompanying person (with them) if he was excused, could do Ramy at night; otherwise Ramy during the day for him is wajib.
     
271. One who is excused from doing Ramy on the day of `Eid, he is allowed to do it the night before or after. The same will be applied to those who are excused from Ramy on the day of the 11th or the 12th i.e. they could do it the night before or after that day.