Foundations of Hajj

What is Hajj?

Linguistic Meaning

The Arabic word "Hajj" (حَجّ) linguistically means to intend or to set out towards a place. It carries the meaning of deliberately directing oneself to a destination of significance and honour. Some scholars of Arabic also note that it conveys the meaning of repeated visitation. The one who performs Hajj is called a Hajji (in Arabic, al-hajj) - a person who has made a purposeful, sacred journey.

Islamic Definition

In the Shariah (Islamic law), Hajj is defined as: the act of worship consisting of visiting the Sacred House of Allah (al-Masjid al-Haram) in Makkah al-Mukarramah, and performing specific rites at specific places during specific days in the month of Dhul Hijjah. These rites include entering the state of Ihram, standing at Arafah, performing Tawaf around the Ka'bah, walking between Safa and Marwah, pelting the Jamarat, and other acts of devotion, all following the manner prescribed by the Prophet Muhammad (peace and blessings be upon him).

Imam al-Nawawi (may Allah have mercy on him) explains in al-Majmu' that the root meaning of the word is "to set out towards" (al-qasd), and that in usage it came to mean specifically setting out to the Ka'bah to perform the rites (nusuk).

The Fifth Pillar of Islam

Hajj is the fifth pillar of Islam - the final of the five foundational acts upon which the entire religion is built. It is the culmination of a Muslim's obligations, the grand act that combines physical exertion, financial expenditure, spiritual devotion, and complete submission to Allah.

The Quranic Command

Allah, the Most High, commands in the Quran:

Surah Aal-Imran, 3:97

Ibn Kathir (may Allah have mercy on him) explains in his renowned Tafsir that, according to the majority, this is the verse that made Hajj obligatory, and that the ability it requires takes more than one form: a person may be able by himself, or through others. On the words "whoever disbelieves", he cites Ibn Abbas, Mujahid and others: whoever denies the obligation of Hajj has disbelieved. He also cites a stern warning from Umar ibn al-Khattab (may Allah be pleased with him), through a chain he judges sound, against the one who is able to perform Hajj and does not.

When Was Hajj Made Obligatory?

The scholars differ on the exact year Hajj was made obligatory:

• Many scholars held that Hajj was made obligatory in 6 AH, when the verse "And complete the Hajj and Umrah for Allah" (Quran 2:196) was revealed. Ibn Hajar al-Asqalani reports in Fath al-Bari that this is the view of the majority, though Ibn Kathir (above) reports the majority as taking 3:97 to be the verse of obligation: the reports differ.
• Others, including Ibn al-Qayyim in Zad al-Ma'ad, held that it was made obligatory in 9 or 10 AH, after Surah Aal-Imran 3:97 was revealed. 9 AH was the year Abu Bakr al-Siddiq (may Allah be pleased with him) led the Hajj by the command of the Prophet (peace and blessings be upon him).
• Some placed it at 5 AH or earlier.

Regardless of the exact year, the Prophet (peace and blessings be upon him) himself performed Hajj only once after the Hijrah - in 10 AH, during what is known as the Farewell Pilgrimage (Hajjat al-Wada'). This Hajj became the model and the Sunnah that all subsequent generations have followed.

Virtues of Hajj

The virtues of Hajj are immense and are mentioned extensively in the Quran and the Sunnah of the Prophet (peace and blessings be upon him). No serious pilgrim should embark on this journey without deeply internalising these blessings, for it is the knowledge of what awaits the sincere pilgrim that fuels patience, endurance, and devotion throughout the rites.

1. Returning Free of Sin

Imam al-Nawawi explained that rafath here refers to sexual intercourse and also to obscene, foul, or indecent speech. Fusuq means all acts of disobedience and sin. The pilgrim who guards their tongue, controls their desires, and maintains ihram's sanctity can hope, by Allah's mercy, to return home as pure as a newborn.

Ibn Hajar al-Asqalani noted in Fath al-Bari that the apparent meaning of this hadith is the forgiveness of minor and major sins, and even of wrongs done to others. The majority of scholars, however, hold that major sins require specific repentance (tawbah) and that the rights of others must still be returned to them, while some scholars have argued from the general wording of the hadith that an accepted Hajj can expiate even major sins.

2. The Reward of an Accepted Hajj is Nothing But Paradise

Al-Hasan al-Basri said about the meaning of Hajj Mabrur: "It means that a person, after performing Hajj, desires the Hereafter rather than the material pleasures of this world." Others have said it means a Hajj performed sincerely for Allah's sake, free from showing off, and in which no sins were committed. The scholars also noted that a sign of an accepted Hajj is that the person's state after Hajj is better than their state before it.

3. Hajj is Among the Best of Deeds

The fact that the Prophet (peace and blessings be upon him) ranked Hajj Mabrur alongside faith and jihad demonstrates its extraordinary status in Islam. It is not merely a ritual, but one of the greatest acts a Muslim can ever perform.

4. Pilgrims Are the Guests of Allah

What an extraordinary honour - to be called a guest of Allah. A guest is treated with generosity, hospitality, and kindness. And Allah is al-Karim, the Most Generous: the pilgrims answered His call, and they ask Him and He gives them. This hadith should fill every pilgrim with hope, and with the resolve to ask Allah sincerely and often during Hajj.

5. Hajj is the Jihad of Women

This hadith shows the immense spiritual rank of Hajj - that for women, Hajj and Umrah are a jihad in which there is no fighting. It also shows the mercy of Islam in providing women with a path to the highest rewards without requiring them to engage in combat.

6. Hajj and Umrah Remove Poverty and Sin

This hadith contains a remarkable simile: just as a blacksmith's bellows purifies metals by burning away impurities, Hajj and Umrah purify the believer's soul from sin and purify their provision from poverty. The scholars of hadith have noted that performing Hajj and Umrah repeatedly is a means of both spiritual and material blessing.

7. The Unmatched Virtue of the Days of Dhul Hijjah

The first ten days of Dhul Hijjah are the most virtuous days of the entire year. It is during these blessed days that the rites of Hajj are performed. Allah swears by these days in the Quran: "By the dawn, and by the ten nights" (Surah al-Fajr, 89:1-2). Ibn Kathir, Ibn Abbas, and other great scholars identified these "ten nights" as the first ten days of Dhul Hijjah.

8. The Day of Arafah - The Greatest Day

The standing at Arafah is the pinnacle of Hajj. On this single day, more people are freed from the Hellfire than on any other day of the year. The Prophet (peace and blessings be upon him) also said: "Hajj is Arafah" (Sunan al-Tirmidhi 889, Sunan al-Nasai 3016), indicating that the entire Hajj centres upon this one act of standing before Allah on the plains of Arafah.

Who Must Perform Hajj?

Hajj is not obligatory upon every single Muslim without exception. Allah, in His mercy and justice, has stipulated specific conditions that must be met before Hajj becomes an obligation. The scholars have derived these conditions from the Quran, the Sunnah, and the consensus of the Companions.

Condition 1: Islam

Hajj is only obligatory upon a Muslim. A Hajj performed by a non-Muslim is not valid, and they are not asked to perform it until they accept Islam (the majority of scholars hold that they are still accountable in the Hereafter for its obligations, as well as for not accepting Islam). If a person accepts Islam, Hajj becomes obligatory upon them if the remaining conditions are met.

Condition 2: Adulthood (Bulugh)

Hajj is not obligatory upon a child who has not yet reached puberty. However, if a child performs Hajj, it is valid and they will receive reward for it, but it does not count as their obligatory Hajj. Once they reach adulthood, they must still perform the obligatory Hajj if they are able.

Condition 3: Sanity (Aql)

Hajj is not obligatory upon one who is insane or mentally incapacitated. The Prophet (peace and blessings be upon him) said: "The pen is lifted from three: from the sleeping person until he wakes, from the child until he reaches puberty, and from the insane person until he regains his sanity." (Abu Dawud 4403, authenticated by al-Albani). Since the insane person is not held accountable, they are not obligated to perform Hajj.

Condition 4: Freedom

Hajj is not obligatory upon one who is enslaved, as they do not have the freedom or the means to undertake the journey. This condition was historically significant. If an enslaved person performed Hajj and was later freed, they would still need to perform Hajj again as their obligatory Hajj.

Condition 5: Financial Ability (Istitaa'ah Maliyyah)

The pilgrim must have sufficient financial means to cover:

• The costs of travel (transport, visa, etc.)
• Accommodation and food during the journey
• The expenses of the Hajj rites themselves (sacrifice, etc.)
• Enough provision left behind for their dependents (spouse, children, parents) to live on during their absence
• Repayment of debts - one should not leave behind outstanding debts without arrangement

Condition 6: Physical Ability (Istitaa'ah Badaniyyah)

The pilgrim must be physically capable of performing the journey and the rites. A person who is chronically ill, elderly and frail, or otherwise physically incapable is not required to perform Hajj in person. However, if they have the financial means, most scholars hold that they are required to appoint someone to perform Hajj on their behalf (see the section on Hajj on Behalf of Others below); the Malikis hold that they are not obliged to, and they discourage a proxy Hajj for a living person.

Condition 7: Safety of the Route

The route to Makkah must be reasonably safe. If the journey poses a genuine threat to one's life - such as war, banditry, or natural disaster - then the obligation is suspended until the route is safe. The scholars have clarified that ordinary hardships of travel (fatigue, discomfort, homesickness) do not constitute valid excuses.

Condition 8: For Women - A Mahram

This is one of the most discussed conditions. The Prophet (peace and blessings be upon him) said:

A mahram is her husband, or a male relative whom she can never marry: her father, son, brother, uncle, nephew, father-in-law, or son-in-law (whether by blood, marriage, or breastfeeding).

Hajj is Obligatory Only Once in a Lifetime

There is scholarly consensus (ijma') that Hajj is obligatory only once in a person's lifetime. Any Hajj performed beyond the first is voluntary (nafl) and carries immense reward, but it is not required.

This hadith is remarkable in what it teaches us. The Prophet (peace and blessings be upon him) warned against excessive questioning that could lead to hardship being imposed upon the Ummah. His silence after the first question was a mercy - had he said "yes," performing Hajj every year would have become obligatory, and most people would have been unable to fulfil it.

Can You Delay Hajj?

Once a person meets all the conditions of obligation, can they delay performing Hajj to a later year? This is a significant question with practical consequences.

The Scholarly Opinions

The scholars have listed legitimate reasons for delay, including: serious illness, genuine safety concerns, the Hajj visa/permit not being available (as with modern quota systems), and having dependents who require one's immediate care with no alternative arrangement possible.

Hajj on Behalf of Others

One of Allah's mercies upon this Ummah is that Hajj may be performed on behalf of another person under certain circumstances.

The Shubrumah Hadith

When Is Hajj on Behalf of Another Permissible?

1. The deceased: If a Muslim dies without having performed their obligatory Hajj, it should be performed on their behalf. In the Shafi'i and Hanbali schools, the expenses come from their estate before the inheritance is distributed, similar to a debt; the Hanafis and Malikis require this only if the deceased left a bequest for it, and then from no more than a third of the estate.
2. The elderly or chronically ill: A person who is physically unable to perform Hajj due to old age or a chronic illness with no hope of recovery may appoint someone to perform Hajj on their behalf, provided they have the financial means.

Conditions for Performing Hajj on Behalf of Another

• The person performing the proxy Hajj must have already completed their own obligatory Hajj (Shafi'i and Hanbali, based on the Shubrumah hadith; the Hanafis and Malikis hold a proxy Hajj by one who has not yet done so to be valid but disliked).
• The proxy pilgrim should make the intention (niyyah) that this Hajj is on behalf of the specific person.
• All rites must be performed completely and correctly.
• For the deceased, the expenses are taken from their estate (in the Hanafi and Maliki schools, only if they left a bequest for it). Otherwise, it is recommended (but not obligatory) for the heirs or loved ones to fund it.

Hajj with Unlawful Money

The purity of one's provision is a critical factor in the acceptance of all acts of worship, and Hajj is no exception. In fact, because Hajj involves financial expenditure at every stage - travel, food, accommodation, sacrifice - the source of one's funds is of paramount importance.

The scholars have explained that the man described in this hadith has all the outward signs of a supplicant whose du'a should be answered - he has travelled far (hardship), he is dishevelled (humility), and he is raising his hands to the sky (proper etiquette of du'a). Yet his du'a is far from being answered, because his provision is from haram sources.

Taking a Loan for Hajj

Since Hajj is only obligatory upon those who have the financial means, taking a loan to fund Hajj is not required and not recommended. The scholars have stated that a person who does not have the money for Hajj is not considered "able" (mustati') and is thus exempt from the obligation.

The Three Types of Hajj

A pilgrim normally chooses one of three methods of performing Hajj when entering the state of Ihram. Each method has different rules regarding Ihram, sacrifice, and the performance of Umrah. Understanding these three types is essential for every pilgrim.

Tamattu' - The Most Common for Overseas Pilgrims

Tamattu' means performing Umrah during the months of Hajj (Shawwal, Dhul Qa'dah, or the first days of Dhul Hijjah), then exiting Ihram completely and enjoying normal life - wearing regular clothes, using perfume, etc. - until the 8th of Dhul Hijjah, when the pilgrim enters a new Ihram for Hajj.

This is the type the Prophet (peace and blessings be upon him) recommended for those who did not bring a sacrificial animal with them:

For Tamattu', the sacrifice of a sheep, goat, or one-seventh share of a cow or camel is obligatory. If the pilgrim cannot afford the sacrifice, they must fast three days during Hajj (the Shafi'is prefer them before the Day of Arafah; the Hanafis and Hanbalis prefer the last of them to be the Day of Arafah) and seven days after returning home, totalling ten days. This is based on the verse: "...whoever performs Umrah during the Hajj season shall make an offering such as he can afford; but if he cannot, he shall fast three days during the Hajj and seven days after his return home, making ten days in all" (Quran 2:196).

Qiraan - Combining Umrah and Hajj

Qiraan means entering Ihram with the intention of performing both Umrah and Hajj together. The pilgrim says at the Miqat: "Labbayk Allahumma Umratan wa Hajjan" - "Here I am, O Allah, for Umrah and Hajj." The pilgrim remains in Ihram continuously from the Miqat until they complete all the rites of Hajj. The Tawaf and Sa'ee of Umrah are incorporated into those of Hajj (in the Hanafi school, the Qiraan pilgrim performs a Tawaf and Sa'ee for each). An animal sacrifice is also obligatory for the Qiraan pilgrim.

According to the stronger view, this was the type of Hajj the Prophet (peace and blessings be upon him) himself performed, because he had brought his sacrificial animal (hady) with him from Madinah, and one who brings the hady cannot exit Ihram until the Day of Sacrifice (10th Dhul Hijjah).

Ifraad - Hajj Only

Ifraad means entering Ihram solely for Hajj, with no Umrah before or combined with it. The pilgrim says: "Labbayk Allahumma Hajjan" - "Here I am, O Allah, for Hajj." This is the simplest form and does not require an animal sacrifice (though it is recommended). This type is most common among residents of Makkah, who can perform Umrah at any other time of the year.

Pillars (Arkan), Obligations (Wajibat), and Sunnah of Hajj

Understanding the distinction between the pillars, obligations, and recommended acts of Hajj is absolutely critical. This knowledge determines what invalidates your Hajj entirely, what requires a penalty to compensate, and what simply reduces your reward if missed. Ibn Qudamah discussed these categories extensively in al-Mughni, and al-Nawawi in al-Majmu'.

The Pillars (Arkan) of Hajj

The pillars (arkan) are the essential components of Hajj. If any one of them is missed, the Hajj is not complete, and the omission cannot be compensated by any sacrifice, fasting, or charity. A missed Tawaf al-Ifadah or Sa'ee must still be performed, while whoever misses the standing at Arafah has missed the Hajj and must repeat it.

The Obligations (Wajibat) of Hajj

The obligations (wajibat) are acts that are required but, if missed, can be compensated by offering a sacrifice (damm) - typically a sheep or goat slaughtered in Makkah and distributed to the poor. The Hajj remains valid, but the pilgrim has committed an error that must be rectified.

The Sunnah (Recommended) Acts of Hajj

The Sunnah acts are recommended and carry additional reward, but there is no penalty or sacrifice required if they are missed. However, the pilgrim should strive to follow the Sunnah of the Prophet (peace and blessings be upon him) as closely as possible.

• Tawaf al-Qudum (the Arrival Tawaf) - performed upon first arriving in Makkah, before the rites of Hajj begin (wajib in the Maliki school)
• Raml - walking briskly with short steps in the first three circuits of Tawaf (for men only)
• Idtiba' - uncovering the right shoulder by placing the Ihram garment under the right arm and over the left shoulder (for men, during Tawaf al-Qudum, and in the Umrah Tawaf of Tamattu' pilgrims; the Malikis do not hold it to be Sunnah)
• Spending the 8th of Dhul Hijjah and the following night (the night before Arafah) in Mina - travelling to Mina on the day of Tarwiyah and praying the five prayers there
• Reciting the Talbiyah frequently - from entering Ihram until the pelting on the 10th (the Malikis stop it after midday on the Day of Arafah)
• Praying two rak'ahs after Tawaf - behind Maqam Ibrahim if possible (wajib in the Hanafi and Maliki schools)
• Drinking Zamzam water - after Tawaf and Sa'ee
• Making abundant du'a at Arafah - especially in the afternoon
• Picking up pebbles at Muzdalifah - for the pelting of the Jamarat
• Reciting takbir during the days of Tashriq - after the prayers; for the pilgrim, the Maliki, Shafi'i and Hanbali schools begin it at Dhuhr on the 10th, once the Talbiyah has ended, and the schools differ on exactly when it ends

The Penalty System (Fidyah and Damm)

Hajj has a detailed system of penalties (expiations) for violations and omissions. Understanding this system is important because mistakes can and do happen during Hajj, especially given the crowds, heat, and exhaustion. The pilgrim should know what to do if something goes wrong.

General Principle

Allah says in the Quran:

This verse establishes the three-tiered penalty system for Ihram violations: fasting, feeding the poor, or sacrificing an animal.

Category 1: Violations of Ihram Restrictions

If a pilgrim violates one of the prohibitions of Ihram - such as cutting hair, trimming nails, wearing perfume, or wearing sewn clothing (for men) - the penalty is one of the following three options (the pilgrim chooses; in the Hanafi school this choice is for one who had an excuse, and without one a sheep is due; in all schools a minor violation, such as removing a single hair, carries a smaller penalty):

This is known as fidyat al-adha (the ransom for an ailment, after the "ailment of the head" in the verse), based on the hadith of Ka'b ibn 'Ujrah (may Allah be pleased with him), who was troubled by lice during Ihram. The Prophet (peace and blessings be upon him) allowed him to shave his head and offered him these three options (Bukhari 1814, Muslim 1201).

Category 2: Missing a Wajib (Obligation) of Hajj

If a pilgrim misses any of the seven obligations listed above (e.g., failing to spend the night at Muzdalifah, missing the pelting, leaving Makkah without Tawaf al-Wada'), the penalty is:

Category 3: Marital Intimacy - The Most Severe Violation

Category 4: Hunting While in Ihram

Hunting land animals while in the state of Ihram is strictly prohibited. Allah says: "O you who have believed, do not kill game while you are in the state of Ihram" (Quran 5:95). The penalty is to sacrifice an animal equivalent to what was hunted (as judged by two just persons), or to feed the poor with its equivalent value, or to fast an equivalent number of days.

Summary of Penalties

Hajj Day-by-Day Overview

The rites of Hajj span several days, each with its own significance and obligations. Below is a comprehensive timeline. Each of these days will be covered in much greater detail in the dedicated Hajj chapters, but this overview gives you the complete picture so you can see how all the pieces fit together.

Before Hajj: Umrah (for Tamattu' Pilgrims)

Pilgrims performing Tamattu' arrive in Makkah during the months of Hajj (Shawwal, Dhul Qa'dah, or early Dhul Hijjah) and perform Umrah first: Tawaf, Sa'ee, and shaving/cutting the hair. They then exit Ihram and wait in Makkah in their normal clothes until the 8th of Dhul Hijjah.

8th Dhul Hijjah - Yawm al-Tarwiyah (Day of Quenching)

1. Enter Ihram for Hajj: Tamattu' pilgrims enter a fresh Ihram from their accommodation in Makkah. Qiraan and Ifraad pilgrims are already in Ihram. Make ghusl, wear the Ihram garments, and make the intention: "Labbayk Allahumma Hajjan."
2. Travel to Mina: Depart for Mina after sunrise. Recite the Talbiyah throughout the journey.
3. Pray in Mina: Pray Dhuhr, Asr, Maghrib, Isha, and Fajr in Mina, each shortened to two rak'ahs (for four-rak'ah prayers) but not combined. Each prayer is performed at its own time. The Malikis shorten here, at Arafah and at Muzdalifah as a rite of Hajj; for the other schools shortening is for the traveller, so a pilgrim who counts as a resident of Makkah under their rules prays in full.
4. Spend the night in Mina: This is a Sunnah act. Engage in dhikr, du'a, recitation of Quran, and rest.

9th Dhul Hijjah - Yawm Arafah (The Day of Arafah)

1. Travel to Arafah: After praying Fajr in Mina, depart for the plain of Arafah after sunrise. Continue reciting the Talbiyah.
2. Pray Dhuhr and Asr combined and shortened: At Masjid Namirah (or wherever you are in Arafah), pray Dhuhr (2 rak'ahs) and Asr (2 rak'ahs) combined at the time of Dhuhr, with one adhan and two iqamahs, as in the hadith of Jabir (Sahih Muslim 1218). In the Hanafi school, the two prayers are combined only by one praying behind the imam.
3. The Standing (Wuquf): This is the greatest pillar of Hajj. Stand in supplication, remembrance, and repentance from after the combined prayer until sunset. Face the Qiblah, raise your hands, and pour out your heart to Allah. This is the moment for which you made the entire journey.
4. Depart for Muzdalifah after sunset: Once the sun has set, leave Arafah calmly and with dignity. Do not push or rush. Head to Muzdalifah.
5. Pray Maghrib and Isha combined at Muzdalifah: Pray Maghrib (3 rak'ahs) and Isha (2 rak'ahs, shortened) combined at the time of Isha.
6. Spend the night at Muzdalifah: Rest and sleep. Pray Fajr at its earliest time. After Fajr, stand facing the Qiblah and make du'a until the light of dawn spreads. Collect pebbles for the Jamarat (you will need 7 for the 10th, and 21 each for the 11th, 12th, and 13th - approximately 49-70 total).

10th Dhul Hijjah - Yawm al-Nahr (Day of Sacrifice / Eid al-Adha)

This is the busiest day of Hajj. Four major acts are performed, and their recommended order is:

1. Pelting the Large Jamarah (Jamrat al-Aqabah): After departing Muzdalifah, proceed to the Jamarat and pelt the large pillar only with 7 pebbles, saying "Allahu Akbar" with each throw. Stop the Talbiyah at this point.
2. Animal Sacrifice (for Tamattu' and Qiraan): Sacrifice a sheep, goat, or one-seventh of a cow/camel. Many pilgrims arrange this through authorised agencies. Ifraad pilgrims may sacrifice voluntarily.
3. Shaving or Cutting Hair: Men shave their heads (preferred) or cut their hair short. Women cut a fingertip's length. With the pelting and shaving done, the first tahallul (partial release from Ihram) has taken place in all four schools. After this, everything that was prohibited in Ihram becomes permissible again EXCEPT marital intimacy (the Shafi'is and Hanbalis also keep the marriage contract forbidden, and the Malikis keep hunting forbidden and perfume disliked, until Tawaf al-Ifadah). You may now wear normal clothes, use perfume, etc.
4. Tawaf al-Ifadah and Sa'ee: Go to the Haram and perform Tawaf al-Ifadah (7 circuits) and Sa'ee (7 lengths between Safa and Marwah), unless you already performed the Sa'ee of Hajj after Tawaf al-Qudum (Qiraan and Ifraad pilgrims). After this, the second tahallul (full release) occurs, and marital intimacy also becomes permissible again.

11th–13th Dhul Hijjah - Ayyam al-Tashriq (Days of Drying Meat)

1. Stay in Mina: Spend the nights of the 11th, 12th, and 13th in Mina.
2. Pelt all three Jamarat daily: After Dhuhr each day, pelt the small Jamarah (7 pebbles), then stand facing the Qiblah and make du'a. Then pelt the middle Jamarah (7 pebbles), then stand and make du'a. Then pelt the large Jamarah (7 pebbles) - but do not stand for du'a after the large one.
3. Option to depart on the 12th: Allah says: "Then whoever hastens [departure] in two days, there is no sin upon him; and whoever delays, there is no sin upon him - for those who fear Allah" (Quran 2:203). A pilgrim may leave Mina on the 12th after pelting, provided they depart before sunset. If sunset catches them still in Mina, they must stay for the 13th and pelt again (the majority view; the Hanafis allow leaving until Fajr of the 13th, though it is disliked).

Tawaf al-Wada' - The Farewell Tawaf

Before leaving Makkah, the pilgrim must perform the Farewell Tawaf (Tawaf al-Wada') (wajib for the majority; Sunnah for the Malikis). This should be the very last thing the pilgrim does in Makkah - no shopping, no visiting, no lingering after it, apart from what the departure itself requires, such as loading luggage or buying provisions on the way out. The Prophet (peace and blessings be upon him) said: "Let none of you depart until the last thing they do is [Tawaf] around the House" (Sahih Muslim 1327).