Hajj is one of the best acts of worship. It is one of the pillars of Islam with which Allaah sent Muhammad and without which a person’s religious commitment is incomplete.

Worship cannot bring a person closer to Allaah and cannot be accepted unless it meets two conditions:

1 – Sincerity towards Allaah alone, i.e., it is done to seek the Countenance of Allaah and the Hereafter, and is not done to show off, to enhance one’s reputation or for worldly gain.

2 – Following the Prophet (peace and blessings of Allaah be upon him) in word and deed. Following the Prophet (peace and blessings of Allaah be upon him) can only be achieving by knowing his Sunnah.

Hence the one who wants to worship Allaah by doing any act of worship – Hajj or anything else – has to learn the teachings of the Prophet (peace and blessings of Allaah be upon him) concerning it, so that his actions will be in accordance with the Sunnah.

We will sum up in these few lines the description of Hajj as narrated in the Sunnah.

In the answer to question no. 31819 we have already described ‘Umrah – please refer to that question also.

Types of Hajj

There are three types of Hajj: Tamattu’, Ifraad and Qiraan.

Tamattu’ means entering ihraam for ‘Umrah only during the months of Hajj (the months of Hajj are Shawwaal, Dhu’l-Qi’dah and Dhu’l-Hijjah; see al-Sharh al-Mumti’, 7/62). When the pilgrim reaches Makkah he performs tawaaf and saa’i for ‘Umrah, and shaves his head or cuts his hair, and exits ihraam. Then when the day of al-Tarwiyah, which is the 8th of Dhu’l-Hijjah, comes, he enters ihraam for Hajj only, and does all the actions of Hajj. So Tamattu’ involves a complete ‘Umrah and a complete Hajj.

Ifraad means entering ihraam for Hajj only. When the pilgrim reaches Makkah he performs tawaaf al-qudoom (tawaaf of arrival) and saa’i for Hajj, but he does not shave or cut his hair and does not exit ihraam, rather he remains in ihraam until he exits ihraam after stoning Jamarat al-‘Aqabah on the day of Eid. If he delays the saa’i of Hajj until after the tawaaf of Hajj, there is nothing wrong with that.

Qiraan means entering ihraam for ‘Umrah and Hajj both together. Or entering ihraam for ‘Umrah first then including Hajj in that before starting the tawaaf of Hajj. That is done by intending that his tawaaf and saa’i will be for both Hajj and ‘Umrah.

The actions done in Qiraan are the same as those done in Ifraad, except that the pilgrim doing Qiraan has to offer a hadiy (sacrifice) whereas the pilgrim doing Ifraad does not.

The best of these three types of Hajj is Tamattu’. This is what the Prophet (peace and blessings of Allaah be upon him) enjoined upon his companions and urged them to do. Even if a person enters ihraam for Qiraan or Ifraad, then it is strongly recommended for him to change his intention to ‘Umrah, then complete ‘Umrah and exit ihraam, so that he will then be doing Tamattu’. He may do that after doing tawaaf al-qudoom and saa’i – because when the Prophet (peace and blessings of Allaah be upon him) did tawaaf and saa’i during his Farewell Pilgrimage, and his companions were with him, he told everyone who did not have a sacrificial animal (hadiy) to change his intention and make his ihraam for ‘Umrah and to cut his hair and exit ihraam, and he said, “Were it not that I have brought the hadiy with me, I would do what I have commanded you to do.”

Ihraam

The pilgrim should observe the Sunnahs of ihraam which are mentioned in the question referred to above, namely doing ghusl, applying perfume and praying. Then he should enter ihraam after he finishes the prayer or after boarding his means of transportation.

Then if he is doing Tamattu’, he should say, “Labbayk Allaahumma bi ‘Umrah (Here I am, O Allaah, for ‘Umrah).”

If he is doing Qiraam, he should say, “Labbayk Allaahumma bi Hijjah wa ‘Umrah (Here I am, O Allaah, for Hajj and ‘Umrah).”

If he is doing Ifraad, he should say, “Labbayk Allaahumma Hajjan (Here I am, O Allaah, for Hajj).”

Then he should say, “Allaahumma haadhihi hijjah laa riyaa’a fiha wa la sum’ah (O Allaah, this is a pilgrimage in which there is no showing off or seeking reputation).”

Then he should recite the Talbiyah as the Prophet (peace and blessings of Allaah be upon him) did: “Labbayka Allaahumma labbayk, labbayka laa shareeka laka labbayk. Inna al-hamd wa’l-ni’mata laka wa’l-mulk, laa shareeka lak (Here I am, O Allaah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner).”

The Talbiyah of the Prophet (peace and blessings of Allaah be upon him) also included the words, “Labbayka ilaah al-haqq (Here I am, O God of Truth).”

Ibn ‘Umar used to add to the Talbiyah the words, “Labbaayk wa sa’dayka, wa’l-khayr bi yadayka, wa’l-raghba’ ilayka wa’l-‘aml (Here I am and blessed by You, and all good is in Your hands, and desire and action are directed towards You).”

Men should raise their voices when saying this, but a woman should recite in such a manner that those who are beside her can hear it, unless there is a man beside her who is not one of her mahrams, in which case she should recite it silently.

If the person who is entering ihraam fears some obstacle that may prevent him from completing his pilgrimage (such as sickness, an enemy, being stopped from proceeding any further, etc), then he should stipulate a condition when entering ihraam by saying, “If I am prevented then my exiting ihraam is where I am prevented” – i.e., if something prevents me from completing my pilgrimage such as sickness or delay etc, then I will exit my ihraam. The Prophet (peace and blessings of Allaah be upon him) commanded Dubaa’ah bint al-Zubayr, when she wanted to enter ihraam but she was sick, to stipulate such a condition, and he said, “Your condition is valid with your Lord.” Narrated by al-Bukhaari (5089) and Muslim (1207).

If he stipulates this condition and something happens to prevent him from completing his pilgrimage, then he exits his ihraam and does not have to do anything (i.e., offer a sacrifice in compensation).

But the one who does not fear that some obstacle may prevent him from completing his pilgrimage does not have to stipulate any conditions, because the Prophet (peace and blessings of Allaah be upon him) did not stipulate conditions nor did he command everyone to do so. Rather he told Dubaa’ah bint al-Zubayr to do that because she was sick.

The muhrim (person who has entered ihraam) should recite the Talbiyah a great deal, especially when circumstances and times change, such as when going up to a high place or going down to a low place, or when night or day begin. After that he should ask Allaah for His good pleasure and for Paradise, and seek refuge in His Mercy from the Fire.

The Talbiyah is prescribed in ‘Umrah from the moment one enters ihraam until one starts Tawaaf. In Hajj it is prescribed from the moment one enters ihraam until one stones Jamarat al-‘Aqabah on the day of Eid.

Ghusl when entering Makkah

When the pilgrim approaches Makkah, he should do ghusl before entering, if possible, because the Prophet (peace and blessings of Allaah be upon him) did ghusl before entering Makkah. Narrated by Muslim, 1259.

Then when he enters al-Masjid al-Haraam he should do so with his right foot first, and say, “Bismillaah wa’l-salaatu wa’l-salaam ‘ala Rasool-Allaah. Allaahumma ighfir li dhunoobi waftah li abwaab rahmatika. A’oodhu Billaah il-‘Azeem wa bi wajhih il-kareem wa bi sultaanih il-‘qadeem min al-Shaytaan il-rajeem (In the name of Allaah, and blessings and peace be upon the Messenger of Allaah. O Allaah, forgive me my sins and open to me the gates of Your mercy. I seek refuge with Allaah the Almighty and in His noble Countenance and His eternal power from the accursed Satan).” Then he should go to the Black Stone in order to start tawaaf… The description of Tawaaf is given in Question no. 31819.

Then after he has done tawaaf and prayed two rak’ahs, he should go to the Mas’a (place for doing saa’i) and perform saa’i between al-Safa and al-Marwah. The description of saa’i is given in question no. 31819.

The pilgrim who is doing Tamattu’ should do saa’i for ‘Umrah; those who are doing Ifraad and Qiraan should do saa’i for Hajj, and they may delay it until after Tawaaf al-Ifaadah.

Shaving the head or cutting the hair

When the pilgrim who is doing Tamattu’ has completed seven circuits of saa’i, he should shave his head if he is a man, or cut his hair. If he shaves his head he must shave his entire head, and if he cuts his hair he must cut from all over his head. Shaving is better than cutting because the Prophet (peace and blessings of Allaah be upon him) made du’aa’ three times for those who shaved their heads and once for those who cut their hair. Narrated by Muslim, 1303.

But if the time of Hajj is so close that there will be no time for the hair to grow back, then it is better to cut one’s hair at this point, so that there will be some hair left to shave during Hajj. The evidence for that is the fact that the Prophet (peace and blessings of Allaah be upon him) commanded his companions, during the Farewell Pilgrimage, to cut their hair during ‘Umrah, because they arrived on the morning of the 4th of Dhu’l-Hijjah.

Women should cut the length of a fingertip from their hair.

With these actions, the ‘Umrah of the one who is doing Tamattu’ is concluded, after which he should exit ihraam completely and do everything that those who are not in ihraam do, such as wearing regular clothes, wearing perfume, having intercourse with their wives, etc.

Those who are doing Ifraad or Qiraan should not shave their heads or cut their hair, or exit ihraam, rather they should remain in ihraam until they exit ihraam on the day of Eid, after stoning Jamarat al-‘Aqabah and shaving their heads or cutting their hair.

Then when the day of al-Tarwiyah comes, which is the 8th day of Dhu’l-Hijjah, the one who is doing Tamattu’ should enter ihraam for Hajj in the morning from the place where he is in Makkah. It is mustahabb for him to do the same when entering ihraam for Hajj as he did when entering ihraam for ‘Umrah, namely doing ghusl, putting on perfume and praying. He should form the intention of entering ihraam for Hajj and recite the Talbiyah, and say, “Labbayk Allaahumma Hajjan (Here I am, O Allaah, for Hajj).”

If he fears some obstacle that may prevent him from completing his Hajj, he should stipulate a condition by saying, “If I am prevented then my exiting ihraam is where I am prevented.” If he does not fear any such obstacle then he should not make any such condition. It is mustahabb to recite the Talbiyah out loud until he starts to stone Jamarat al-‘Aqabah on the day of Eid.

Going to Mina

Then the pilgrim should go out to Mina and pray Zuhr, ‘Asr, Maghrib, ‘Isha’ and Fajr there, shortening the prayers but not joining them, because the Prophet (peace and blessings of Allaah be upon him) used to shorten his prayers in Mina but he did not join them. Shortening the prayers means making the four-rak’ah prayers two raka’ahs. The people of Makkah and others should shorten their prayers in Mina, ‘Arafah and Muzdalifah because the Prophet (peace and blessings of Allaah be upon him) used to lead the people in prayer during the Farewell Pilgrimage and there were people from Makkah with him, but he did not tell them to offer their prayers in full. If it had been obligatory for them to do so, he would have told them to do so as he did on the day of the Conquest of Makkah. But since the city has spread and incorporated Mina so that it is like one of the quarters of Makkah, then the people of Makkah should not shorten their prayers there.

Going to ‘Arafah

When the sun rises on the day of ‘Arafah, the pilgrim travels from Mina to ‘Arafah and stops in Namirah until the time of Zuhr (Namirah is a place just before ‘Arafah), if he can do so. If he cannot do it, it does not matter because staying in Namirah is Sunnah but it is not obligatory. When the sun passes its zenith (i.e., when the time for Zuhr prayer begins), he should pray Zuhr and ‘Asr, two rak’ahs each, and join them together at the time of Zuhr, as the Prophet (peace and blessings of Allaah be upon him) did, so as to leave a lot of time for standing and making du’aa’.

Then after the prayer he should devote his time to making dhikr and du’aa’ and beseeching Allaah, and praying as he likes, raising his hands and facing the qiblah even if the mountain of ‘Arafah is behind him, because the Sunnah is to face the qiblah, not the mountain. The Prophet (peace and blessings of Allaah be upon him) stood by the mountain and said, “I am standing here, but all of ‘Arafah is the place of standing.”

Most of the Prophet’s du’aa’ in that great place of standing was: “Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk, wa lahu’l-hamd, wa huwa ‘ala kulli shay’in qadeer (There is no god but Allaah alone, with no partner or associate; His is the Dominion, all praise is due to Him, and He is able to do all things).”

If the pilgrim gets tired and wants to have a break by talking to his companions about useful things or by reading from some useful books, especially things that have to do with the generosity and great bounty of Allaah, in order to increase his hopes on that day, this is good. Then he can go back to beseeching Allaah and praying to Him. He should strive to make the most of the end of the day by making du’aa’. The best of du’aa’ is du’aa’ made on the day of ‘Arafah.

Going to Muzdalifah

When the sun sets, the pilgrim should go to Muzdalifah. When he reaches there, he should pray Maghrib and ‘Isha’ with one adhaan and two iqaamahs. If he fears that he will not reach Muzdalifah before midnight, he should pray on the way, because it is not permissible to delay ‘Isha’ prayer until after midnight.

He should stay overnight in Muzdalifah, then when dawn comes he should pray Fajr early, with the adhaan and iqaamah, and then head for al-Mash’ar al-Haraam (which is the site of the mosque in Muzdalifah) and proclaim the oneness and greatness of Allaah (by saying Laa ilaaha ill-Allaah and Allaahu akbar), and making du’aa’ as he likes, until it has become very light (i.e., when the light of day appears before the sun has actually risen). If it is not easy for him to go to al-Mash’ar al-Haraam, he should make du’aa’ where he is, because the Prophet (peace and blessings of Allaah be upon him) stood there and all of Muzdalifah is the place of standing. When he is reciting dhikr and making du’aa’ he should face the qiblah and raise his hands.

Going to Mina

When it has become very light, before the sun rises, he should go to Mina and hasten through Wadi Mahsar (which is a valley between Muzdalifah and Mina). When he reaches Mina he should stone Jamarat al-‘Aqabah, which is the last one that is closest to Makkah, throwing seven pebbles one after another, each of which should be approximately the size of a fava bean, saying “Allaahu akbar” with each throw. (The Sunnah when stoning Jamarat al-‘Aqabah is to face the Jamarah with Makkah to one's left and Mina to one one’s right). When he has finished this stoning, he should slaughter his sacrificial animal, then shave his head or cut his hair if he is male; women should cut the length of a fingertip from their hair. This is the first stage of exiting ihraam, in which it becomes permissible to do everything except have intercourse with one's wife. Then the pilgrim should go back to Makkah and do tawaaf and saa’i for Hajj. Then comes the second stage of exiting ihraam, after which everything becomes permissible which was forbidden whilst in ihraam.

The Sunnah is to put on perfume when one wants to go to Makkah to do tawaaf after stoning the jamarat and shaving one’s head, because ‘Aa’ishah (may Allaah be pleased with her) said: “I used to apply perfume to the Prophet (peace and blessings of Allaah be upon him) before he entered ihraam and when he exited ihraam, before he circumambulated the House.” Narrated by al-Bukhaari, 1539; Muslim, 1189.

Then after tawaaf and saa’i, he should go back to Mina and stay there for two night, the 11th and 12th of Dhu’l-Hijjah, and stone the three jamarats during those two days, when the sun has passed its zenith. It is better for him to go to the jamarats walking, but if he rides that is acceptable. He should stone the first jamarah, which is the one that is furthest away from Makkah and next to Masjid al-Kheef, with seven pebbles, one after another, and say “Allaahu akbar” after each throw. Then he should go forward a little and say a lengthy du’aa’, saying whatever he likes. If it is too difficult for him to stand for a long time and make du’aa’, he should say whatever is easy for him, even if it is only a little, so that he will have done the Sunnah.

Then he should stone the middle jamarah with seven pebbles, one after another, saying “Allaahu akbar” with every throw. Then he should move to his left and stand facing the qiblah, raising his hands, and offer a lengthy du’aa’ if he can. Otherwise he should stand for as long as he can. He should not omit to stand and make du’aa’ because it is Sunnah. Many people neglect that because of ignorance or because they take the matter lightly. The more the Sunnah is neglected the more important it becomes to do it and spread it among the people, lest it be abandoned and die out.

Then he should stone Jamarat al-‘Aqabah with seven pebbles, one after another, saying “Allaahu akbar” with each throw, then he should go away and not offer a du’aa’ after that.

When he has completed the stoning of the Jamaraat on the 12th day of Dhu’l-Hijjah, if he wants he may hasten and leave Mina, and if he wants he may delay his departure and stay there for another night, the night of the 13th, and stone the three Jamaraat after noon as he did before. It is better to delay, but it is not obligatory unless the sun has set on the 12th and he is still in Mina, in which case it is obligatory to stay until one has stoned the three Jamaraat after noon on the following day. But if the sun sets on the 12th and he is still in Mina but not by choice, such as if he had already started out and boarded his means of transportation, but got delayed because of crowded conditions and traffic jams etc., then he is not obliged to stay there, because the delay until sunset was not by his choice.

When the pilgrim wants to leave Makkah and go back to his country, he should not leave until he has performed the farewell tawaaf (tawaaf al-wadaa’), because the Prophet (peace and blessings of Allaah be upon him) said: “No one should leave until the last thing that he does is (tawaaf) around the House.” Narrated by Muslim, 1327). According to another version, he told the people that the last thing they should do was (tawaaf) around the house, but he made an exception for women who were menstruating. Narrated by al-Bukhaari, 1755; Muslim, 1328.

Women who are menstruating or bleeding following childbirth do not have to do the farewell tawaaf; neither should they stand by the door of al-Masjid al-Haraam to bid farewell, because that was not narrated from the Prophet (peace and blessings of Allaah be upon him).

The last thing the pilgrim should do when he wants to leave is to circumambulate the House. If after the farewell tawaaf he stays and waits for his companions or to load his luggage or to buy something he needs on the way, there is nothing wrong with that, and he does not have to repeat the tawaaf, unless he intends to delay his journey, such as if he intended to travel at the beginning of the day and he did the farewell tawaaf, then he delays his travelling until the end of the day, for example; in this case he has to repeat the tawaaf so that it will be the last thing he does in Makkah.

Note:

The pilgrim who enters ihraam for Hajj or ‘Umrah has to do the following:

1- He has to adhere to that which Allaah has enjoined of religious laws, such as praying on time in congregation.

2- He has to avoid all that Allaah has forbidden of obscene and immoral speech and sin, because Allaah says (interpretation of the meaning):
“So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj”

[al-Baqarah 2:197]

3- He should avoid annoying the Muslims with his words or actions, at the holy sites and elsewhere.

4- He should avoid all things that are forbidden when in ihraam:

a. So he should not cut anything from his hair or nails, but removing thorns and the like is fine, even if that results in some bleeding.

b. He should not apply perfume after entering ihraam, either to his body, his clothes, his food or his drink. He should not wash with perfumed soap either. But if any traces of perfume remain from that which he put on before entering ihraam, that does not matter.

c. He should not hunt.

d. He should not have intercourse with his wife.

e. He should not touch her with desire or kiss her etc.

f. He should not enter into a marriage contract for himself or arrange a marriage for anyone else, or propose marriage to a woman for himself or on behalf of another.

g. He should not wear gloves, but wrapping one’s hands with a piece of cloth does not matter.

These seven prohibitions apply equally to men and women.

The following apply only to men:

- Men should not cover their heads with something that stays on the head. Shading their heads with umbrellas, car roofs and tents, and carrying mats etc. (on one’s head, when moving them from one place to another), is acceptable.

- They should not wear shirts, turbans, burnouses, pants or leather slippers, unless someone cannot find an izar (waist wrapper), in which case he may wear pants; and if he cannot find sandals he may wear shoes.

- They should not wear anything that is akin to the above, such as abayas, cloaks, hats, t-shirts and the like.

- It is permissible for men to wear sandals, rings, eyeglasses and hearing aids, and to wear wristwatches, or to put watches on strings around their necks, and to wear money belts.

- It is permissible for them to wash with unperfumed soaps, and to scratch their heads and bodies, and if any hairs fall unintentionally as a result, there is no sin on them.

Women should not wear niqaab, which is what they use to cover their faces, with holes cut for the eyes. They should not wear the burqa’ either.

The Sunnah is for them to uncover their faces unless non-mahram men can see them, in which case they should cover their faces whilst in ihraam and at other times.

See Manaasik al-Hajj wa’l-‘Umrah by al-Albaani [available in English as The Rites of Hajj and ‘Umrah, published by International Islamic Publishing House, Riyadh]; Sifat al-Hajj wa’l-‘Umrah and al-Manhaj li Mureed al-‘Umrah wa’l-Hajj by Ibn ‘Uthaymeen (may Allaah have mercy on them all).

Islam Q&A

Q: In recent times there have been many ads from travel companies which organize trips for Hajj and ‘Umrah, in which they say that the costs of travel may be paid in installments so as to make things easier for those who want to go for Hajj and ‘Umrah, and so as to attract more of them especially in the state of recession which is affecting many countries when many citizens have a reduced cash flow. Some companies have also announced that they will accept payments by credit card.
My question is: what is the Islamic ruling on one who does Hajj and ‘Umrah in this manner? Is Hajj or ‘Umrah valid in this case, especially since some fuqaha’ have issued fatwas stating that it is permissible to finance Hajj by means of loans which are paid off in installments as a kind of making things easier at a time when travel costs are so high?

A: Praise be to Allaah.

Hajj is one of the pillars of Islam, one of its most important fundamentals. It is an obligation which is established according to the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), and the Muslims are unanimously agreed on that.

Allaah says (interpretation of the meaning):

“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allaah], then Allaah stands not in need of any of the ‘Aalameen (mankind, jinn and all that exists)”

[Aal ‘Imraan 3:97]

It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Islam is built on five (pillars): testimony that there is no god but Allaah and that Muhammad is the Messenger of Allaah, establishing prayer, giving zakaah, Hajj and fasting Ramadaan.” Narrated by al-Bukhaari (8) and Muslim (16).

Hajj is only obligatory for the one who is able to do it. Being able to do it includes being able to afford it, and the physical ability to travel and perform the rituals.

No one should take out a loan in order to do Hajj, and it is not recommended to do that, but if a person goes against that ruling and takes out a loan, his Hajj is still valid, in sha Allaah.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Some people take a cash advance from the company for which they work, to be paid back in installments deducted from their salaries, in order to go for Hajj. What is your view on this?

He replied:

What I think is that they should not do this, because a person is not obliged to go for Hajj if he owes a debt, so how about if he takes on a loan in order to do Hajj? I do not think that he should borrow money to go for Hajj, because in this case Hajj is not obligatory for him. So he should accept the concession granted by Allaah by His grace and mercy, and not burden himself with a loan which he does not know whether he will be able to pay off or not. Perhaps he will die without paying it off and it will remain a debt that he owes. End quote.

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 21/93

If he takes out a loan that involves riba in order to do Hajj, then this is one of the worst of major sins.

The prohibition on riba is too well known for us to need to quote the evidence for it. Allaah says (interpretation of the meaning):

“O you who believe! Be afraid of Allaah and give up what remains (due to you) from Ribaa (from now onward) if you are (really) believers.

279. And if you do not do it, then take a notice of war from Allaah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums)”

[al-Baqarah 2:278, 279]

“Allaah has permitted trading and forbidden Ribaa. So whosoever receives an admonition from his Lord and stops eating Ribaa, shall not be punished for the past; his case is for Allaah (to judge); but whoever returns (to Ribaa), such are the dwellers of the Fire — they will abide therein”

[al-Baqarah 2:275]

It was narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the one who consumes riba and the one who pays it. Narrated by Muslim, 1597

So how can a Muslim agree to commit a major sin for which Allaah has issued a warning of war, in order to do Hajj, when it is not obligatory for him if he is not able to do it?

In the answer to question no. 20107 and 11179 we have discussed the prohibition on credit loans and explained that they are a form of riba.

With regard to the validity of this Hajj, it is valid even if the money with which one does Hajj is haraam, but it is not a proper Hajj.

One of the imams said:

If you do Hajj with money which comes from haraam sources, you have not done Hajj but the donkey (which you ride) has done Hajj

Allaah does not accept anything but all that is good, and not everyone who visits the House of Allaah will have his Hajj accepted.

Q: I have decided to do Hajj this year in sha Allah. I hope that you can give me some advice which will be of benefit to me during Hajj.
I would also like to ask this question: are there are rulings that apply specifically to woman during Hajj, distinct from men?

A: Praise be to Allaah.

Congratulations on your decision to go to Makkah to perform the obligatory duty of Hajj, this obligation which many Muslim women do not pay enough attention to. Some women are ignorant of the fact that Hajj is obligatory for them; some know that but they procrastinate until death takes them unawares and they have failed to go for Hajj; and some of them do not understand any of the rituals so they do things that are haraam and may even invalidate their Hajj without realizing. Allaah is the One Whose help we seek.

Hajj is a duty that Allaah has enjoined upon His slaves, it is the fifth pillar of Islam and it is the jihad of women, as the Prophet (peace and blessings of Allaah be upon him) said to ‘Aa’ishah (may Allaah be pleased with her): “Your jihad is Hajj.” Narrated by al-Bukhaari.

There follows some advice and the rulings that apply specifically to women who want to do Hajj. These are things that will help to make your Hajj acceptable, and an accepted Hajj, as the Prophet (peace and blessings of Allaah be upon him) said, “brings no less a reward than Paradise.” Agreed upon.

1 – Sincerity towards Allaah is a condition of any act of worship, including Hajj, being valid and acceptable. So be sincere towards Allaah in your Hajj and beware of showing off, for showing off invalidates good deeds and brings punishment.

2 – Following the Sunnah and doing actions in accordance with the teachings of the Prophet (peace and blessings of Allaah be upon him) is the second condition of actions being valid and acceptable, because the Prophet (peace and blessings of Allaah be upon him) said, “Whoever does any action that is not in accordance with this matter of ours, will have it rejected.” Narrated by Muslim.

This means that you should learn the rulings of Hajj according to the Sunnah of the Prophet (peace and blessings of Allaah be upon him), with the help of useful books which are based on saheeh evidence from the Qur’aan and Sunnah.

3 – Beware of major and minor shirk (association of others with Allaah), and of sin in all its forms. Major shirk means that a person goes beyond the pale of Islam, his good deeds are rendered invalid and that he is exposed to punishment. Minor shirk means that a person’s good deeds are rendered invalid and he is exposed to punishment. Sin means that he is exposed to punishment.

4 – It is not permissible for a woman to travel for Hajj or for any other purpose without a mahram, because the Prophet (peace and blessings of Allaah be upon him) said: “No woman should travel without a mahram.” Agreed upon.

The mahram is the husband or any man whom a woman is forever forbidden to marry because of blood ties or radaa’ah (ties that result from breastfeeding) or ties through marriage. This is one of the conditions of Hajj being obligatory for women. If a woman does not have a mahram to travel with her, then she does not have to do Hajj.

5 – A woman may enter ihraam in whatever clothes she likes, black or any other colour, so long as she avoids wanton display (tabarruj) or clothes of fame and vanity such as tight, see-through, short, thin or decorated clothes. Women must also be careful to avoid clothes that resemble the clothes of men or the kuffaar.

Hence we know that there is no evidence for the practice of some of the common folk of choosing a specific colour for women to wear in ihraam, such as green or white; rather this is a kind of bid’ah (innovation).

6 – After forming the intention for ihraam, it is haraam for the muhrimah (woman in ihraam) to put on any kind of perfume, whether on the body or clothes.

7 – It is haraam for the muhrimah to remove any hair from her head or body by any means, and to clip the nails.

8 – It is haraam for the muhrimah to wear the burqa’ or niqaab (kinds of face-veils), and to wear gloves, because the Prophet (peace and blessings of Allaah be upon him) said: “Women (during Hajj) should not wear niqaab or gloves.” Narrated by al-Bukhaari.

9 – The muhrimah should not uncover her face or hands in front of non-mahram men using the excuse that the niqaab and gloves are among the things that are forbidden in ihraam, because they can cover their faces and hands with anything such as their clothes, scarves, etc. Umm al-Mu’mineen ‘Aa’ishah (may Allaah be pleased with her) said: “The riders used to pass by us when we were with the Messenger of Allaah (peace and blessings of Allaah be upon him) in ihraam. When they came alongside us we would lower our jilbaabs from our heads over our faces, and when they had passed by we would uncover them.” Narrated by Abu Dawood and classed as saheeh by al-Albaani in Hijaab al-Mar’ah al-Muslimah.

10 – Some women, when they enter ihraam, put something like a turban or clips on their heads, so that no part of the khimaar or jilbaab will cover their faces. This is going to trouble for which there is no need, because there is nothing wrong with the cover touching the face of the muhrimah.

11 – It is permissible for the muhrimah to wear a shirt, pants, socks on the feet, gold bangles and rings, watches, etc, but she should cover her adornments in front of non-mahram men during Hajj and at other times.

12 – Some women, if they pass the meeqaat with the intention of doing Hajj or ‘Umrah and happen to be menstruating, do not enter ihraam, thinking that it is a condition of ihraam to be free of menstruation. So they pass the meeqaat without entering ihraam. This is an obvious mistake, because menstruation does not mean that a woman cannot enter ihraam. So a menstruating woman should enter ihraam and do everything that other pilgrims do, apart from tawaaf around the Ka’bah. She should delay tawaaf until she becomes pure (i.e., until her period ends). If she delays ihraam and passes the meeqaat without entering ihraam, then she has to go back and enter ihraam from the meeqaat; if she does not go back then she has to offer a sacrifice because she failed to do something that was obligatory upon her.

13 – If a woman fears that she may not be able to complete the rituals of Hajj, she may stipulate a condition when entering ihraam by saying, “If I am prevented (from completing Hajj), then I will exit ihraam at the point at which I am prevented.” Then if something happens to prevent her from completing Hajj, she will exit ihraam and there will be no blame on her.

14 – Remember the actions of Hajj:

(i) When the day of al-Tarwiyah comes, which is the eighth day of Dhu’l-Hijjah, do ghusl and enter ihraam, and recite the Talbiyah, saying, “Labbayka Allaahumma labbayk, labbayka laa shareeka laka labbayk. Inna al-hamd wa’l-ni’mata laka wa’l-mulk, laa shareeka lak (Here I am, O Allaah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner).”

(ii) Go out to Mina, and pray there Zuhr, ‘Asr, Maghrib, ‘Isha and Fajr, shortening the four-rak’ah prayers to two rak’ahs without joining them.

(iii) When the sun rises on the ninth day of Dhu’l-Hijjah, go to ‘Arafah, and pray Zuhr and ‘Asr there, shortened and joined at the time of Zuhr. Stay in ‘Arafah making du’aa’, remembering Allaah, beseeching Allaah and repenting, until sunset.

(iv) When the sun sets on the ninth day, go from ‘Arafah to Muzdalifah, and pray there Maghrib and ‘Isha’ shortened and joined. Stay there until Fajr prayer, and strive hard after Fajr in dhikr, du’aa’ and conversing with Allaah, until it has become very light.

(v) Set out from Muzdalifah to Mina before the sun rises on the day of Eid. When you reach Mina, do the following:

a. Stone Jamrat al-‘Aqabah with seven pebbles, and say Takbeer (“Allaahu akbar”) with each throw.

b. Slaughter the hadiy (sacrifice) after the sun has risen.

c. Cut a fingertip’s length from each side of your hair (approximately two centimeters).

d. Go back to Makkah and do tawaaf al-ifaadah, and do the saa’i of Hajj between al-Safa and al-Marwah, if you are doing tamattu’, or if you are doing ifraad or qiraan but you did not do saa’i after the tawaaf of arrival.

(vi) Stone the Jamaraat on the 11th, 12th and 13th of Dhu’l-Hijjah, after the sun has passed its zenith, if you want to delay departure; or on the 11th and 12th only if you want to leave sooner. You must also stay in Mina on those nights.

(vii) If you want to go back to your country, then do the farewell tawaaf; this will conclude the actions of Hajj.

15 – Women should not recite the Talbiyah out loud, rather they should say it quietly so that only they and the women next to them can hear it and so that non-mahram men cannot hear it, lest that cause fitnah (temptation) and attract attention. The time for reciting the Talbiyah starts from after entering ihraam for Hajj and lasts until one stones the Jamrat al-‘Aqabah on the Day of Sacrifice.

16 – If a woman’s period begins after she has done tawaaf and before she does saa’i, she should complete the rest of the rituals and do saa’i even if she is menstruating, because tahaarah (purity) is not essential for saa’i.

17 – It is permissible for a woman to use pills to delay menstruation to enable her to perform the rituals of Hajj, subject to the condition that this will not cause her harm.

18 – Beware of crowding with men in all the rituals of Hajj, especially during tawaaf and at the Black Stone and the Yemeni Corner, during saa’i and when stoning the Jamaraat. Choose times when there is less crowding. Umm al-Mu’mineen ‘Aa’ishah (may Allaah be pleased with her) used to do tawaaf in an area away from the men, and she did not touch the Black Stone or the Yemeni Corner if there was crowding.

19 – Women do not have to walk quickly (raml) during tawaaf or jog (rakd) during saa’i. Raml means walking quickly in the first three circuits of tawaaf, and rakd means jogging between the two green markers in every circuit of saa’i. These actions are Sunnah for men only.

20 – Beware of this small book which contains innovated du’aa’s, such as a specific du’aa’ for each circuit of tawaaf and saa’i for which there is no evidence from the Qur’aan and Sunnah. It is prescribed to recite du’aa’ during tawaaf and saa’i however one wishes, for the best in this world and in the Hereafter. If the du’aa’ is one that is narrated from the Prophet (peace and blessings of Allaah be upon him), that is even better.

21 –A woman who is menstruating can read books of du’aa’ and dhikr that are prescribed in sharee’ah, even if they contain verses of Qur’aan. It is also permissible for her to recite Qur’aan without touching the Mus-haf.

22 – Beware of uncovering any part of your body, especially in places where men could see you, such as public wudoo’ areas. Some women do not care about men being close to such areas and they uncover during wudoo’ things that it is not permissible to uncover, such as the face, forearms and calves. They may even take off their headcovers, thus uncovering their heads and necks. All of that is haraam and is not permissible, because it causes a great deal of fitnah (temptation) to them and to men.

23 – It is permissible for women to leave Muzdalifah before dawn, because the Prophet (peace and blessings of Allaah be upon him) allowed some women, especially those who were weak, to leave Muzdalifah after the moon had set at the end of the night. That was so that they could stone Jamarat al-‘Aqabah before it became crowded. In al-Saheehayn it is narrated from ‘Aa’ishah (may Allaah be pleased with her) that Sawdah (may Allaah be pleased with her) asked the Prophet (peace and blessings of Allaah be upon him) on the night of Muzdalifah for permission to leave before it became too crowded, because she was a heavy woman, and he gave her permission.

24 – It is permissible to delay stoning the Jamrah until the night, if the woman’s guardian thinks that the crowding is too great around Jamrat al-‘Aqabah and that this may pose a danger to the women who are with him. So it is permissible to delay their stoning of the Jamrah until the crowding is less or has stopped, and there is nothing wrong with them doing that.

The same applies with regard to stoning of the Jamaraat during the three days of Tashreeq, when women can stone them after ‘Asr, which is the time when the crowding is a lot less, as is well known. If that is not possible then there is nothing wrong with them delaying it until the night.

25 – Beware of the following point: it is not permissible for a woman to allow her husband to have intercourse with her or to be intimate with her so long as she has not yet exited ihraam completely. This exiting ihraam is achieved when three things take place:

(i) Stoning Jamarat al-‘Aqabah with seven pebbles.

(ii) Cutting the length of a fingertip from all ends of the hair, which is approximately 2 centimeters.

(iii) Doing the tawaaf of Hajj (tawaaf al-ifaadah).

· Once a woman has done these three things it is permissible to do all the things that were forbidden to her during ihraam, including intercourse. If she has only done two of them then it is permissible for her to do anything apart from intercourse.

26 – It is not permissible for a woman to show her hair to non-mahram men whilst she is cutting the ends of her hair, as many women do at the Mas’aa (place of saa’i), because the hair is ‘awrah and it is not permissible to show it to any non-mahram men.

27 – Beware of sleeping in front of men. This is what we see many women doing who do Hajj with their families without a tent or anything to conceal them from the eyes of men, so they sleep in the streets or on the sidewalks, and under elevated bridges, and in Masjid al-Kheef, amongst men or close to men. This is one of the greatest evils which must be put a stop to.

28 – Women who are menstruating or bleeding following childbirth do not have to do the farewell tawaaf. This is one of the allowances that sharee’ah makes to women. Women who are menstruating can go back to their families even if they have not done the farewell tawaaf, so give thanks to Allaah for this allowance and blessing.

Islam Q&A

Q: I had a friend who had some money but he did not have any heirs. When he died, I decided to do Hajj on his behalf with his wealth, because he died without having done Hajj. But some time later it became clear that he had a cousin. What is the ruling on that money with which I did Hajj on behalf of this person? Do I have to pay it back to his cousin who inherits from him?

A: Praise be to Allaah.

If a person has wealth that is surplus to his needs and those of his dependents and is sufficient for him to do Hajj, then he must do Hajj for himself. If he is unable to do so because of sickness or old age, then he must delegate someone to do Hajj on his behalf with his money. If he dies without having done Hajj, then money must be taken out of his estate for Hajj to be done on his behalf, because Hajj is a debt that he owes, and a debt owed to Allaah is more deserving of being paid off, as al-Nasaa’i (2639) narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: A man said: O Messenger of Allaah, my father died and did not do Hajj; should I do Hajj on his behalf? He said: “Do you think that if your father owed a debt, wouldn't you pay it off?” He said: Yes. He said: “The debt of Allaah is more deserving (of being paid off).” Classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.

Ibn Qudaamah (may Allaah have mercy on him) said: If a person for whom Hajj was obligatory dies and did not do Hajj, then money must be taken out from his entire wealth for Hajj and ‘Umrah to be done on his behalf, whether he failed to do it because of negligence or otherwise. This is the view of al-Hasan, Tawoos and al-Shaafa’i.

And because Ibn ‘Abbaas narrated that a woman asked the Prophet (blessings and peace of Allaah be upon him) about her father, who had died and did not do Hajj. He said: “Do Hajj on behalf of your father.” And it was narrated from him that a woman vowed to do Hajj then she died. Her brother came to the Prophet (blessings and peace of Allaah be upon him) and asked him about that. He said: “Don’t you think that if your sister owed a debt, you would pay it off?” He said: Yes. He said: “So pay the debt owed to Allaah, for it is more deserving of being paid off.” Narrated by al-Nasaa’i. And because it is a duty that may be done by proxy, so it is not waived if a person dies, as is also the case with debt. End quote from al-Mughni, 3/101.

But if when he was alive he did not possess funds for Hajj that were surplus to his needs and the needs of his dependents, then Hajj was not obligatory in his case and it is not obligatory to do Hajj on his behalf, unless someone does that voluntarily.

Shaykh Ibn ‘Uthaymeen (may Allaah be pleased with him) was asked: I have a nephew who got cancer -- I seek refuge for you and all the Muslims from that -- and he died this year at the age of 19, without having done the obligatory Hajj. Please note that he got this disease five years ago. Should we do Hajj on his behalf? Is there any expiation?

He replied:

It is essential to ask: did this young man have wealth with which he could have done Hajj? If that is the case, then Hajj must be done on his behalf. But if he did not have any wealth, then Hajj was not obligatory for him and he has died free of any obligation. But if they want to do Hajj voluntarily on his behalf, there is nothing wrong with that. End quote from al-Liqa’ al-Shahri, 62/5.

Based on that, if the man who died had enough money to do Hajj, then Hajj was obligatory for him, and what the questioner has done of performing Hajj on his behalf was a correct action which takes precedence over the rights of the heir to the estate. But he should inform the heir of that, so that he will not do Hajj for him a second time, thinking that this is obligatory for him.

And Allaah knows best.

Islam Q&A

Q: I am a university student; I live in Makkah and my family are in Jeddah, and I go to them every weekend. This year I intend to work during the Hajj (the work is official and requires me to wear a suit), and I have also intended to do Hajj. Then the break came and I went to stay with my family and go back for work and then Hajj. From where should I enter ihram, from Makkah or from Jeddah? (I also have a colleague in the same situation but his family are in Madeenah – from where should he enter ihram?

A: Praise be to Allaah.

If your family are in Jeddah and you are living in Makkah only for the purpose of study and you do not have a family there, then if you are in Jeddah and want to go to Makkah for Hajj, not for study, you have to enter ihraam from Jeddah. The same applies to your friend, if he lives there but does not have a family there and he forms the intention to do Hajj when he is in Madeenah, he has to enter ihram from Dhu’l-Hulayfah. The fact that you want to work during the Hajj does not permit you not to enter ihraam from where you are, because you have decided to do Hajj during this journey and the Prophet (blessings and peace of Allah be upon him) said, after describing the miqaats: “And these meeqaats are for the people at those very places, and besides them for those who come through those places with the intention of performing Hajj and ‘Umrah.” Narrated by al-Bukhaari (1524) and Muslim (1181).

Shaykh Muhammad al-Mukhtaar al-Shanqeeti (may Allah preserve him) was asked: if a person is studying in Makkah throughout the year but is not one of the local people, and he went to his home city then came back to perform Hajj, when he comes to the miqaat does he have to enter ihraam from that point or is he regarded as one of the people of Makkah and is it sufficient for him to enter ihram from there?

He replied:

This matter is subject to further discussion. If he is going out to his own city or to visit his family before the months of Hajj begin, then he enters Makkah before the months of Hajj begin, in that case he should enter ihram for Hajj from Makkah, and he comes under the same rulings as the people of Makkah, because the time of Hajj has not yet begun.

But if he left Makkah after the month of Shawwaal began, then he entered Makkah from any direction, then he comes under the same rulings as the people who entered the city from that direction and he should only enter with the intention of doing ‘umrah, or enter without any such intention, then when the time for Hajj comes, he should go out to the miqaat that he passed. The reason for this is because it is the time of Hajj, and if a person passes by the miqaat at the time of Hajj and with the intention of performing Hajj, then he has to enter ihram from that point, and this is in compliance with the hadeeth “And these miqaats are for the people at those very places, and besides them for those who come through those places with the intention of performing Hajj and 'Umrah”. So he passed the miqaat, intending to do Hajj after the time for it began, so he has to enter ihram from this miqaat. In that case it should be said to him: Either enter ihram for ‘umrah then exit ihram until the time for Hajj comes and you enter ihram for Hajj in Makkah; in that case you are doing tamattu‘ Hajj and you have to offer a sacrifice; or you may pass the miqaat without entering ihram, then when the time for Hajj comes, go out to this miqaat and enter ihram from there. And Allah knows best.

End quote from As’ilat Sharh Zaad al-Mustaqni‘

And Allah knows best.

Islam Q&A

Q: A man intended to perform Hajj but when he went there he died. He had sold all he had in order to go for Hajj. What is the ruling in this case? Is he regarded as a Hajji?

A: Praise be to Allaah.

If a man resolves to do Hajj then dies, he must have died either before entering ihraam or after.

If he died before entering ihraam, then Allaah will reward him according to his intention, but the obligatory Hajj of Islam should be performed on his behalf.

If he died after entering ihraam, he will have the reward of Hajj, and he will be raised on the Day of Resurrection reciting the Talbiyah. Therefore Hajj should not be performed on his behalf.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a person who saved money to go for Hajj, but died before he was able to do so. He replied:

With regard to this man who resolved to do Hajj and sold all he had in order to go for Hajj, but died before he could perform Hajj, we hope that Allaah will record the reward of the pilgrims for him, because he intended to do a good deed, and he did what he could to prepare for it. Whoever intends to do a good deed and does what he can to prepare for it, it will be recorded for him (as if he did it). Allaah says (interpretation of the meaning):

“He who emigrates (from his home) in the Cause of Allaah, will find on earth many dwelling places and plenty to live by. And whosoever leaves his home as an emigrant unto Allaah and His Messenger, and death overtakes him, his reward is then surely, incumbent upon Allaah”

[al-Nisa’ 4:100]

If this man had sold all his wealth in order to do Hajj because Hajj is an Islamic duty, then Hajj should be performed on his behalf after his death, using this money that he had prepared, by one of his heirs or by someone else. According to the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him), a woman came to the Prophet (peace and blessings of Allaah be upon him) and said: “O Messenger of Allaah, my mother vowed to do Hajj but she did not do Hajj before she died. Can I perform Hajj on her behalf?” He said: “Yes.” That was during the Farewell Pilgrimage. End quote.

Fataawa Ibn ‘Uthaymeen, 21/232

He was also asked: A man came from his homeland to perform Hajj, but the plane crashed before reaching (Saudi Arabia). Is he regarded as a hajji?

He replied:

If a person who is travelling to Hajj dies before setting out, he is not a hajji, but Allaah will reward him for his deeds. If he had entered ihraam and then died, then he is a hajji, because the Prophet (peace and blessings of Allaah be upon him) said concerning a man whose she-camel broke his neck whilst he was standing in ‘Arafah: “Wash him with water and lotus leaves, and shroud him in his two garments, but do not apply perfumes to him or cover his head, for he will be raised on the Day of Resurrection reciting the Talbiyah.” He did not tell them to make up his Hajj, which indicates that he was a hajji. End quote.

Fataawa Ibn ‘Uthaymeen, 21/252.

Islam Q&A

Q: Can children be taken along on Hajj? Will Hajj be recorded for them if I perform the rituals on their behalf, or what?

A: Praise be to Allaah.

The saheeh Sunnah indicates that a child may do Hajj and be rewarded for it, but that does not count as the “Hajj of Islam” (obligatory Hajj). Muslim (2378) narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: A woman lifted up a child of hers and said: O Messenger of Allaah, is there Hajj for this one? He said: “Yes, and you will have the reward.”

Al-Nawawi said in Sharh Muslim:

This is used as evidence by al-Shaafa’i, Maalik, Ahmad and the majority of scholars that the Hajj of a child counts and is valid, and he will be rewarded for it, but it does not count as the Hajj of Islam (the obligatory Hajj), rather it is regarded as a voluntary Hajj. This hadeeth clearly states that.

Al-Qaadi said: They are unanimously agreed that it does not count as the obligatory Hajj, which he must do after he reaches puberty, except for a small group who held an odd view and said that it does count. But the scholars did not pay any attention to this view.

The words of the Prophet (peace and blessings of Allaah be upon him) “and you will have the reward” mean that this is because of her carrying him and making him avoid the things that are forbidden to the pilgrim in ihraam, and do what the pilgrim does. End quote.

Al-Khattaabi said:

It is Hajj for him in the sense of reward, without being counted as Hajj in the sense of obligatory Hajj if he lives until he reaches puberty and becomes a man. This is like prayer; he should be told to pray when he becomes able to pray, although it is not obligatory for him, and the reward will be written for him by the bounty of Allaah, and also for the one who tells him to pray and teaches him to do so. If he does Hajj then he must do the all the rituals, such as standing in ‘Arafah and circumambulating around the Ka’bah, being carried if he is unable to walk, and doing saa’i between al-Safa and al-Marwah, and other actions of Hajj. End quote from ‘Awn al-Ma’bood.

Al-Tirmidhi (926) narrated that al-Saa’ib ibn Yazeed said: My father took me for Hajj with the Messenger of Allaah (peace and blessings of Allaah be upon him) during the Farewell Pilgrimage when I was seven years old. Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

And it was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Any child who does Hajj then reaches puberty, he must do Hajj again.” Narrated by al-Shaafa’i in his Musnad; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel (686).

We have previously discussed the Hajj of a child and its consequences in the answer to question no. 3240 and 49028.

And Allaah knows best.

Islam Q&A

Q: What should a person do who wants to do Hajj and has not performed Hajj before, but he is banned from travelling and he cannot travel outside his country? Can he ask someone to perform Hajj on his behalf?

A: Praise be to Allaah.

The Sunnah states that it is permissible to do Hajj on behalf of another in two cases:

1 – If that person is deceased

The evidence for that is the report narrated by Muslim (1149), according to which a woman asked the Prophet (peace and blessings of Allaah be upon him) about her mother who had died, and she said: “O Messenger of Allaah, she never did Hajj; can I do Hajj on her behalf?” He said: “Yes, do Hajj on her behalf.”

2 – If a person is unable to do Hajj himself because of something for which there is no hope that it will cease to affect him, such as an old man who cannot travel and put up with the hardships of Hajj, or a person who is chronically sick and there is no hope of recovery for him.

The evidence for that is that a woman said: “O Messenger of Allaah, the obligation of Hajj has come when my father is an old man who cannot sit firmly on his mount. Can I perform Hajj on his behalf?” He said, “Yes.” Narrated by al-Bukhaari (1513) and Muslim (1334).

But if a person is unable to go for Hajj because he is banned from travelling outside his country, this is an impediment which it is hoped will be removed. Many of those who were banned from travelling outside their countries are able to do so after a while, either because of a change in government or for other reasons.

It says in Fataawa al-Lajnah al-Daa’imah li’l-Ifta (11/51):

It is permissible for the Muslim who has done the obligatory Hajj for himself to do Hajj on behalf of someone else, if the other person is unable to do Hajj for himself because he is old or sick with no hope of recovery, or because he is dead, because of the saheeh ahaadeeth which speak of that. But if the one on whose behalf he wants to do Hajj cannot do Hajj because of an impediment which it is hoped will be removed, such as a sickness from which there is hope of recovery, or political reasons, or because the route is not safe, and so on, then it is not permissible to do Hajj on his behalf. End quote.

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Qa’ood.

Based on this, it is not permissible for this person who is banned from travelling to appoint someone to perform Hajj on his behalf, rather he should wait until this impediment is lifted and he is able to do Hajj for himself.

Islam Q&A

Q: What is the ruling on a woman who went for Hajj, and whilst she was there her husband died? What is her situation according to sharee‘ah? Should she carry on with Hajj, then observe her ‘iddah after she comes back from there, or does she have to go back home immediately? Please reply, quoting hadeeth as evidence.

A: Praise be to Allaah.

If a woman's husband dies whilst she is on Hajj, one of two scenarios must apply:

1. The news of her husband’s death reached her before she left her home for Hajj, in which case it is not permissible for her to go out for Hajj.

Ibn Qudaamah (may Allah have mercy on him) said: If she still has to do the obligatory Hajj, and her husband dies, she has to observe ‘iddah in her house, even if she misses Hajj, because otherwise she will miss her ‘iddah when it is obligatory for her, whereas Hajj may be done in some other year. End quote from al-Mughni, 8/135.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked about a woman who had resolved, along with her husband, to do Hajj, then her husband died in Sha‘baan; is it permissible for her to do Hajj?

He replied: She should not travel for Hajj during the ‘iddah following her husband's death, according to the view of the four imams. End quote. Majmoo‘ al-Fataawa, 34/29.

For more information please see the answer to question no. 45519.

2. The second scenario is if the news of her husband's death reaches her after she has set out for Hajj. In this case it depends on her circumstances. If she is close, meaning that she has not travelled the distance after which prayers may be shortened, then she should go back and observe ‘iddah in her husband's house. If she has passed the distance after which prayers may be shortened, then she should continue her journey and she does not have to go back.

Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (8/134-135): If she sets out, and her husband dies on the road, then she should go back if she is still close (to home), because she still comes under the rulings of one who is not travelling. But if she has gone far in her journey, Maalik says that she should go back so long as she has not entered ihram, but the correct view is that one who has gone far away should not return.

The view that it is obligatory to go back if she is still close is the report narrated from Sa‘eed ibn al-Musayyab who said: Some husbands died when their wives were doing Hajj or ‘Umrah, and ‘Umar sent them back from Dhu’l-Hulayfah, so that they could observe ‘iddah in their houses. If it is possible for the woman to observe ‘iddah in her house before she has gone far, then she must do so, such as if she has not yet left the built-up area [of her city]. However, the one who has travelled far is not obliged to come back, because it will cause her difficulty and will require her to travel, so it is similar to the case of one who has reached her destination.

When the one who has travelled far comes back, if she still has anything left of her ‘iddah, she must observe it in her husband's house, and there is no difference of opinion concerning that as far as we know, because it is possible for her to observe ‘iddah there, so she has to do it as if she had not travelled and left it. End quote.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: If a woman goes out for Hajj, and after she reaches Jeddah she hears that her husband has died, should she complete Hajj or should she observe ‘iddah?

He replied: She should complete Hajj, because if she goes back, her return will involve travelling, but if she stays she will still be travelling, so she should complete Hajj, especially if it is obligatory for her, then she should go back. Even if it is a naafil Hajj, she should complete it. End quote from Majmoo‘ Fataawa Ibn ‘Uthaymeen, 21/58.

To sum up:

If a woman has gone for Hajj then she hears that her husband has died whilst she is on Hajj, she is not obliged to go back home, because that will involve difficulty, but when she goes back after Hajj, if there is anything left of her ‘iddah, she should complete it in her husband’s house.

And Allah knows best.

Islam Q&A

Q: I would like to know if a women intends to do Hajj Tamattu and leaves from her home and gets her monthly period and is not able to perform the Umrah first and the 8th of Dhul-Hijjah arrives. What should she do? will she still be able to perform Hajj Tamatu without performing Umrah first due to her periods...? Will she have to change her Niyah?Also i would like to know if you have women and old ppl wid u who u have to look after is it ok if u dnt walk fast while doing tawaf and between safa and marwa.

A: Praise be to Allaah.

If a woman enters ihram for ‘Umrah, then her period comes and she does not become pure from it before ‘Arafah, then she should intend to do Hajj, and thus it will become Qiraan, as happened to ‘Aa’ishah (may Allah be pleased with her). She was doing Hajj Tamattu‘, then her menses came after she entered ihram for ‘Umrah, and she was not able to do ‘Umrah before Hajj. So she joined Hajj to ‘Umrah, and it became Qiraan.

Narrated by al-Bukhaari (305) and Muslim (1211).

It says in Zaad al-Mustaqni‘: If a woman menstruates and she is afraid that she will miss Hajj, she should enter ihram for Hajj, and it becomes Qiraan.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: What is meant by woman here is the woman who is doing Hajj tamattu‘, i.e., she entered ihram for ‘Umrah so that she could then exit ihram, and perform Hajj in the same year, and she reached Makkah on the fifth day of Dhu’l-Hijjah and got her menses, and her period usually lasts six days, so she will become pure (taahir) on the eleventh, i.e., after the standing [in ‘Arafah] is over; hence she cannot do tawaaf and saa‘i and end her ‘Umrah.

We say to this woman: You have to enter ihram for Hajj, so that you will be doing Qiraan, because the Prophet (blessings and peace of Allah be upon him) instructed ‘Aa’ishah to do that when her menses came in Sarif before she entered Makkah. The basic principle with regard to a command or instruction [of a text] is that it implies something is obligatory.

End quote from al-Sharh al-Mumti‘, 7/98

Sarif is a place near Makkah.

Thus it is clear that this woman will not be able to do Hajj tamattu‘; rather she should change it from tamattu‘ to qiraan, and she has to offer a hadiy just like one who does tamattu‘.

And Allah knows best.

Q: If a person does Hajj with haraam money, is his Hajj valid or not?

A: Praise be to Allaah.

His Hajj is valid, so he has done the Hajj that is required of him, but it will not be fully rewarded, rather the reward is greatly reduced. See question no. 34517.

Al-Nawawi said in al-Majmoo’ (7/62): If he does Hajj with haraam money then he is sinning although his Hajj is valid and he has discharged his duty. This is the view of most of the fuqaha’.

In al-Mawsoo’ah al-Fiqhiyyah (17/131) it says:

If he does Hajj with dubious money or with money that was seized by force, his Hajj is valid according to the apparent meaning of the ruling, but he is a sinner and his Hajj is not fully rewarded. This is the view of al-Shaafa’i, Maalik and Abu Haneefah (may Allaah have mercy on them) and of the majority of scholars of the earlier and later generations. Ahmad ibn Hanbal said: His Hajj is not valid if it is done with haraam wealth. According to another report: it is valid but is haraam. In a saheeh hadeeth it says that the Prophet (peace and blessings of Allaah be upon him) mentioned a man who travels a long distance, with his hair disheveled, who stretches forth his hands to the heavens and says, ‘O Lord, O Lord,’ but his food is haraam, his drink is haraam, his clothes are haraam, he is nourished with haraam so how can he receive a response?

Shaykh Ibn Baaz said:

His Hajj is valid if he does it as prescribed by Allaah, but he is sinning because he took haraam earnings. He has to repent to Allaah from that and his Hajj is regarded as falling short because of that haraam income, but he has discharged the obligation of Hajj.

Fataawa Ibn Baaz, 16/387.

In Fataawa al-Lajnah al-Daa’imah (11/43) it says that if Hajj is done with haraam money that does not mean that the Hajj is not valid, but the person is sinning because he acquired haraam wealth but that detract from the reward of Hajj or invalidate the Hajj.

Islam Q&A

Q: There is a woman whose husband has died, and she wants to travel for Hajj during the ‘iddah. Is that permissible for her? Please note that she has already performed the obligatory Hajj.

A: Praise be to Allaah.

The woman whose husband has died must observe ‘iddah for four months and ten days, because Allaah says (interpretation of the meaning):

“And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days”

[al-Baqarah 2:234]

During the ‘iddah she must mourn for her husband.

Al-Bukhaari (1280) and Muslim (1486) narrated that Umm Habeebah (may Allaah be pleased with her) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “It is not permissible for a woman who believes in Allaah and the Last Day to mourn for anyone who dies for more than three days, except for a husband, for whom she should mourn for four months and ten days.”

In the answer to question no. 13966 we have stated the things that the woman whose husband had died must avoid during the ‘iddah period.

These include: going out of the house.

She should not go out during the day except in cases of need, and she should not go out at night except in cases of necessity.

Her going out for Hajj is not regarded as a necessity, especially since the woman asked about here has already performed the obligatory Hajj.

Rather the scholars (may Allaah have mercy on them) have stated that it is not permissible for her to go out to perform the obligatory Hajj.

Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (11/303-305):

The woman who is observing ‘iddah following the death of her husband has no right to go out for Hajj or for any other purpose. That was narrated from ‘Umar and ‘Uthmaan (may Allaah be pleased with them). It was also the view of Sa’eed ibn al-Musayyib, al-Qaasim, Maalik, al-Shaafa’i, Abu ‘Ubayd, ashaab al-ra’y and al-Thawri.

If she went out and her husband died on the road, she should go back if she is still close to home, because she comes under the ruling of one who is not travelling. If she is far from home, she may continue her journey. Maalik said: She should go back so long as she has not entered ihraam.

The fact that she should go back if she is close to home is indicated by the report narrated by Sa’eed ibn Mansoor from Sa’eed ibn al-Musaayib, who said: Some husbands died, whose wives were performing Hajj or ‘Umrah, and ‘Umar sent them back from Dhu’l-Hulayfah so that they could observe ‘iddah in their houses…

If a woman has not yet performed the obligatory Hajj and her husband dies, she is still obliged to observe ‘iddah in her house, even if she misses Hajj, because ‘iddah in the house is a one-off event for which there is no alternative, whereas Hajj may be done another year. End quote.

It says in al-Mawsoo’ah al-Fiqhiyyah (29/352):

The majority of Hanafi, Shaafa’i and Hanbali fuqaha’ are of the view that it is not permissible for a woman who is observing ‘iddah following the death of her husband to go out for Hajj, because the opportunity for Hajj will come again, whereas ‘iddah is a one-off event. End quote.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a woman whose husband died and the opportunity to perform the obligatory Hajj came when she was still in mourning, but she was able for it and could afford it, and she had a mahram. Should she perform Hajj or not?

He replied:

She should not perform Hajj, rather she should stay in her house. In this situation Hajj is not obligatory for her, because Allaah, may He be exalted, says (interpretation of the meaning):

“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence)”

[Aal ‘Imraan 3:97]

This woman is not able to do it according to sharee’ah, even if she has a mahram, so she should delay it for one or two years, according to what she is able to do. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 21/68.

Islam Q&A

Q: What is the ruling on one who sends his parents for Hajj when he has not done Hajj for himself?.

A: Praise be to Allaah.

If a person is able to do Hajj and meets its conditions, then it is obligatory for him to do Hajj that year, and it is not permissible for him to delay Hajj for the sake of his parents or anyone else, because Hajj is obligatory immediately according to the more correct of the two scholarly opinions, and an individual obligation takes precedence over honouring one’s parents. Allaah says (interpretation of the meaning):

[Aal ‘Imraan 3:97]

And the Prophet (peace and blessings of Allaah be upon him) said: “Hasten to go out to Makkah, for one of you does not know what he will face of sickness or need.” Narrated by Abu Na’eem in al-Hilyah and by al-Bayhaqi in Shu’ab al-Eemaan; classed as hasan by al-Albaani in Saheeh al-Jaami’ (3990).

See also the answer to question no. 41702.

But the parents’ Hajj in this case is valid, and this son should hasten to do Hajj when he is able for it.

The scholars of the Standing Committee for Issuing Fatwas were asked: Is it permissible for a man to send his parents for Hajj before he goes for Hajj himself?

They replied: Hajj is obligatory for every free, adult Muslim of sound mind who is able to perform it, once in a lifetime. Honouring one’s parents and helping them to do this duty is something that is prescribed as much as one is able to. But you should do Hajj for yourself first, then help your parents if it is not possible for you all to do Hajj together. But if you send your parents for Hajj first, their Hajj is still valid. And Allaah is the Source of strength. End quote.

Fataawa al-Lajnah al-Daa’imah (11/70).

And Allaah knows best.

Islam Q&A

Q: Is it 'Fardh'(obligatory) for a man to send his dependant wife to Hajj if the man is having enough money for the same?

A: Praise be to Allaah.

It is not obligatory for a husband to bear the costs of his wife’s Hajj, even if he is rich. Rather it is mustahabb for him to do so and he will be rewarded for that, but he is not sinning if he does not do that.

That is not enjoined by either the Qur’aan or the Sunnah. But Islam gives the wife the Mahr which is her exclusive right, and it permits her to dispose of her own wealth.

Rather Islam enjoins on the husband to spend on his wife in a manner that is good and reasonable, but it does not oblige him to pay off her debts, or to pay zakaah on her behalf, or to pay the costs of Hajj etc.

Shaykh Ibn ‘Uthaymeen was asked: will a husband be rewarded if he appoints someone to do Hajj on his wife’s behalf, if she dies without having done Hajj?

He said: it is better for him to do Hajj on her behalf himself so that the rituals will be done properly… Then he said: But as for it being obligatory, that is not obligatory for him.

Al-Liqa’ al-Shahri, 34, no. 579

Just as it is not obligatory to make up Hajj on her behalf after she dies, so too it is not obligatory for him to pay for her Hajj whilst she is still alive.

This is as far as the issue of whether or not it is obligatory is concerned. With regard to being kind to her, if he does that then Allaah does not cause the reward of those who do good to be lost, and Allaah will record for him the reward of her Hajj.

The fuqaha’ (may Allaah have mercy on them) stated that it is obligatory for a husband to spend on his wife’s Hajj in the event that he deliberately spoils her Hajj, such as one who forces his wife to have intercourse before the first stage of exiting ihram, etc.

Shaykh ‘Abd al-Kareem Zaydaan said:

It is not one of the wife’s rights over the husband that he should bear the costs of her Hajj, or share the costs with her.

Al-Mufassal fi Ahkaam al-Mar’ah, 2/177

Shaykh al-Albaani (may Allaah have mercy on him) was asked about the same issue and he replied: It is not obligatory for a husband to pay the expenses of his wife’s Hajj. This has to do with men. If a woman has sufficient money to go for Hajj then it is obligatory for her to go for Hajj; if she does not have enough money then she is not obliged to go for Hajj.

And Allaah knows best.

Islam Q&A

Q: Is it permissible for a woman to go for Hajj even if her husband has not given her permission?

A: Praise be to Allaah.

If Hajj is obligatory for her and her husband tells her not to go, she may do Hajj even if her husband has not given her permission. It is not permissible for the husband to forbid her to go for the obligatory Hajj. But if it is a naafil Hajj, then she should not go for Hajj without her husband’s permission.

Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (5/35):

A man does not have the right to forbid his wife to do the “Hajj of Islam” (i.e., the obligatory Hajj). This is the view of al-Nakha’i, Ishaaq, Abu Thawr and ashaab al-ra’y, and it is the correct one of the two views of al-Shaafa’i, because it is obligatory and he has no right to forbid her to do it, as is also the case with the fast of Ramadaan and the five daily prayers. But it is mustahabb for him to ask his permission for that. This was the view of Ahmad. If he gives her permission, all well and good, otherwise she may go without his permission. In the case of a voluntary Hajj, he has the right to forbid her.

Ibn al-Mundhir said: All the scholars from whom I have learnt are unanimously agreed that he has the right to forbid her from going for a voluntary Hajj. That is because the husband’s rights are binding, and she does not have the right to ignore them for something that is not obligatory. End quote.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: If a husband forbids his wife (from going for Hajj), is he sinning?

He replied:

Yes, he is sinning if he forbids his wife from going for Hajj when she has met the conditions (of it being obligatory). If she says, “Here is my mahram, he is my brother who will take me for Hajj, and I have enough money and I do not want a penny from you,” and if she has not yet performed the obligatory Hajj, then he must give her permission. If he does not, then she may go for Hajj even if he did not give permission, unless she fears that he will divorce her, in which case she is excused. End quote.

Fataawa Ibn ‘Uthaymeen, 21/115.

Islam Q&A

Q: If there is a man who wants to do the obligatory Hajj (i.e., Hajj for the first time) and he has a son who is single and of marriageable age, and this man has only enough money either to do Hajj or to get his son married, in this case which takes precedence? Should he do the obligatory Hajj or get his son married?

A: Praise be to Allaah.

Firstly:

A man has to get his son married if the son needs to get married and cannot afford to do so by himself, according to the more correct of the two scholarly opinions, because the need for marriage may be no less than the need for food and drink, so it comes under the heading of obligatory spending.

Al-Mardaawi said in al-Insaaf (9/204): A man is obliged to keep chaste those on whom he is obliged to spend, namely fathers, grandfathers, sons, grandsons and others on whom he is obliged to spend. This is the correct view in the madhhab of Imam Ahmad. End quote.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: A person’s need for marriage is urgent and in some cases may be like the need for food and drink. Hence the scholars said that it is obligatory for the one who is obliged to spend on a person to arrange his marriage if he can afford that. So the father has to get his son married if the son needs to get married and cannot afford it. But I have heard about some fathers who forget how they were when they were young, when their sons ask them to help them get married, they say, Get married at your own expense. This is not permissible and it is haraam if he can afford to get him married. His son will dispute with him on the Day of Resurrection if he did not get him married when he was able to do so.

Secondly:

If there is a conflict between the father’s Hajj and the son’s getting married, because the father only has enough money for one of them, then he should look to see whether his son’s marriage is essential right now, or can it be delayed? If the son needs to get married and fears that he may do something haraam, then getting him married takes precedence over the father’s doing Hajj. It takes precedence over the father’s Hajj for two reasons:

1 –Keeping him chaste and protecting him against doing haraam things is obligatory and cannot be delayed, whereas Hajj may be delayed until Allaah makes it easier.

2 –Hajj is not obligatory for the father unless he has money that is surplus to what he needs to spend for his own expenses and those of the people on whom he is obliged to spend. In this case he is obliged to get his son married so that he will not do something haraam.

Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (5/12): If he needs to get married and fears hardship for himself, then getting married takes precedence over Hajj, because it is obligatory for him and he cannot do without it, so it is like spending on his maintenance. But if he has no such fear, then Hajj takes precedence, because marriage is voluntary and should not take precedence over the obligatory Hajj. End quote.

See also: al-Majmoo’ (7/71) by al-Nawawi, and question no. 27120.

But if the son does not need to get married or he does not fear that he may do haraam things if he delays marriage, then he does not have to get him married now, and in this case Hajj is obligatory for the father, because he has money that is surplus to what he needs for his own expenses and those of the people on whom he is obliged to spend. Allaah says (interpretation of the meaning):

And Allaah knows best.

Islam Q&A

Q: How can a living person offer his or her qa'za prayers and fast?
Can a healthy living person send someone else for her Hajj or umra in there place,As she is not getting permission for her self by her father and what is she supposed to do if she dose not have the finance to send some one or go by her self,can she go to perform Hajj without her fathers permission?

A: Praise be to Allaah.

Firstly:

Hajj is only obligatory for the one who is able to do it, because Allaah says (interpretation of the meaning):

“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence)”

[Aal ‘Imraan 3:97]

Being able to do Hajj in the case of a woman includes having a mahram who can travel with her and having enough money for herself and her mahram, because the expenses of the mahram’s Hajj are to be paid by her, because he is only travelling for her sake.

If a woman does not have a mahram who can travel with her, or she does not have enough money for that, then Hajj is not obligatory for her.

If Hajj is not obligatory for her, then she is not sinning or falling short by not doing it, and in this case she does not have to delegate someone to perform Hajj and ‘umrah on her behalf, rather she should wait until Allaah enriches her and makes a mahram available for her, then she can do Hajj for herself.

Secondly:

The father has no right to prevent his daughter or his son from doing the obligatory Hajj.

If she is physically and financially able to do Hajj, and she has a mahram who can travel with her, then she should ask her father for permission. If he does not give her permission then she should go without his permission, because there is no obedience to any created being if it involves disobedience towards the Creator.

The fact that her father will not let her does not make it permissible for her to delegate someone else to do Hajj on her behalf.

This impediment may be removed, and al-Haafiz Ibn Hajar said in Fath al-Baari (4/70) that the scholars are unanimously agreed that the one who is being detained (in prison and the like) should not delegate someone to perform the obligatory Hajj on his behalf, because there is the hope that he will be released.

This has been discussed in the answer to question no. 41950.

Islam Q&A

Q: A man who is not weak in his religious commitment performed Hajj, but he committed the secret habit (masturbation) once during on the nights when the pilgrims stay overnight in Mina. Does he have to do anything?

A: Praise be to Allaah.

It is astonishing to hear of pilgrims who have left their homes and families and come, body and soul, to perform the rituals which Allaah has made one of the pillars of Islam, then one of them disobeys his Lord, and where? In the holy places, in the sanctuary! In Mina, which is within the boundaries of the Haram. We have already stated in the answer to question no. 329 that the secret habit is haraam, and undoubtedly a sin becomes more serious if it is committed at a time or in a place that is regarded as holy, which is what has happened in this case, where it was done in the sanctuary during a time that is venerated, namely the Ayaam al-tashreeq, the days of the rituals and of remembering Allaah.

Committing sin during Hajj diminishes its reward. The scholars said concerning the accepted Hajj: it is that in which there is no sin. This is indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever performs Hajj and does not utter obscene speech or commit immoral actions will go back (free of sin) as on the day his mother bore him.” Narrated by al-Bukhaari, 1521; Muslim, 1350.

The person asked about here has to repent to Allaah and seek forgiveness. He has to sincerely regret what he did, and resolve not to go back to that sin. He also has to do a lot of acts of worship and pray to Allaah to accept them from him.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

Sin in general detracts from the reward of Hajj, because Allaah says (interpretation of the meaning):

“So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj”

[al-Baqarah 2:197]

Some of the scholars said: Sin during Hajj invalidates the Hajj, because it is forbidden during Hajj. But the majority of the scholars follow their well-known principle that if a prohibition is not connected to a specific act of worship then it does not invalidate it. Sins are not connected specifically to ihraam, rather sins are forbidden whether one is in ihraam or not. This is the correct view. These sins do not invalidate the Hajj but they do detract from it.

Fataawa Arkaan al-Islam, p. 571

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked about a man who committed the secret habit after entering ihraam for Hajj and before going to ‘Arafat. He replied:

Your Hajj is valid according to the more correct of the two scholarly views, but you have to repent to Allaah from that, because the secret habit is haraam for both pilgrims and others, because Allaah says (interpretation of the meaning):

“And those who guard their chastity (i.e. private parts, from illegal sexual acts)

6. Except from their wives or (the slaves) that their right hands possess, for then, they are free from blame;

7. But whoever seeks beyond that, then those are the transgressors”
[al-Mu’minoon 23:5-7]

And because it causes a great deal of harm as the scholars have explained. We ask Allaah to guide us and you. You also have to offer a sacrifice in Makkah, the meat of which should be given to the poor.

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah, 17/138.

And Allaah knows best.

Islam Q&A

Q: Next year, if Allah wills, I will possess enough money to perform Hajj alone without my wife. This amount would be sufficient for urgent circumstances; especially that I work in the private sector. The company I work for might ask me to resign at any time. Do I have to perform hajj or not? Bear in mind that I have another amount of money but it is needed for my consummation (we had our marriage contract done but not consummation yet).

A: Praise be to Allaah.

In order for Hajj to be obligatory for the adult, it is stipulated that he should be financially and physically able for it, because Allaah says (interpretation of the meaning):

“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence)”

[Aal ‘Imraan 3:97].

The fuqaha’ interpreted financial ability as meaning that one has enough to cover food and transportation, i.e., the expenses of travel to and from the Sacred House of Allaah, if this cost is surplus to one’s basic needs and other expenditure as prescribed in sharee’ah, and to pay off his debts.

What is meant here by expenditure is that he should have enough to cover his own and his family’s maintenance until he returns, and after he returns he should have enough to suffice him and those on whom he spends, such as the rent on property or salary or trade and so on. Hence he does not have to go for Hajj using the capital of his business, if he spends on himself and his family from its profits, and if taking away from the capital will result in a reduction in profits, such that they will not be enough for him and his family. For more information on this, please see the answer to question no. 11534.

If you have the money that will be sufficient for you to do Hajj, and it is surplus to your needs, then you must go for Hajj, unless your fear of losing your job is a real fear based on strong circumstantial evidence, in which case you do not have to do Hajj. But if this fear is just an illusion and notion with no basis, then you have to do Hajj.

As for the money that you have set aside for marriage, you do not have to do Hajj with it if you fear hardship for yourself in the event of delaying your marriage, rather you should give precedence to marriage. If there is any other money, you can use that for Hajj, otherwise Hajj is not obligatory for you because you cannot afford it.

Ibn Qudaamah (may Allaah have mercy on him) said: If he needs to get married and he fears that it will be too difficult for him otherwise, then he should give priority to that, because it is obligatory for him and he cannot do without it, so it becomes part of his essential spending. But he has no such fears, then he should give priority to Hajj, because marriage is voluntary and should not take precedence over Hajj which is obligatory.

End quote from al-Mughni (3/88).

See also the answer to question no. 27120.

And Allaah knows best.

Islam Q&A

Q: I am going to do ‘Umrah before Hajj in sha Allah. Is it acceptable for me to do ‘Umrah on my own behalf and Hajj on behalf of my father? In this case do I have to do offer the hadiy (sacrificial animal) like one who is doing tamattu‘ (a type of Hajj), or not?

A: Praise be to Allah.

It is not stipulated in the case of tamattu‘ that the two rituals (‘Umrah and Hajj) be done on behalf of one individual. If a person does ‘Umrah on his own behalf and Hajj on behalf of someone else, or vice versa, or he does that on behalf of two different people, all of that is permissible and he has to offer the hadiy (sacrifice) of tamattu‘.

It says in al-Mawsoo‘ah al-Fiqhiyyah (14/11): It makes no difference (with regard to offering the sacrifice) whether the two rituals are done on behalf of one person, or he does ‘Umrah on his own behalf and Hajj on behalf of someone else, or vice versa, or he does that on behalf of two different people; he still has to offer the sacrifice of tamattu‘, because of the apparent meaning of the verse. This is according to the majority of fuqaha’. However, the Maalikis said: There is some difference of opinion in the case where both Hajj and ‘Umrah are done on behalf of one person, where the issue is not clear-cut. Ibn al-Haajib said: The most well-known view is that he does have to offer the sacrifice.

End quote. See also at-Taaj wa’l-Ikleel, 4/83; Sharh al-Muhadhdhab, 7/176; Kashshaaf al-Qinaa‘, 2/414

In the fatwas of the scholars of the Standing Committee (11/58) it says: It is permissible to perform Hajj on behalf of one who is deceased or on behalf of one who is still alive but is not able to do Hajj. But it is not permissible for a person to do Hajj once and make it on behalf of two people, because Hajj can only be done on behalf of one person at a time, and the same applies to ‘Umrah.

But if he does Hajj on behalf of one person and ‘Umrah on behalf of another in the same year, that is acceptable if the pilgrim has already done Hajj and ‘Umrah on his own behalf. End quote.

And Allah knows best.

Islam Q&A

Q: I am a young man and I have sufficient money, praise be to Allaah. I found an opportunity to work during Hajj whilst performing this important obligatory duty at the expense of a government department. Is my Hajj acceptable or not? Please note that this is the first time for me to do Hajj.

A: Praise be to Allaah.

It is permissible for a person to do Hajj at the expense of someone else, whether it is an obligatory or naafil Hajj. It is also permissible to work and do business and earn money during the Hajj. In his Tafseer, al-Tabari narrated with his isnaad from Ibn ‘Abbaas (may Allaah be pleased with him) his comment on the verse in which Allaah says (interpretation of the meaning): “There is no sin on you if you seek the Bounty of your Lord (during pilgrimage by trading)” [al-Baqarah 2:198]. He said: There is no sin on you if you buy and sell before entering ihraam and afterwards.

The scholars of the Standing Committee were asked: what is the ruling on one who does Hajj at the expense of the ruler? i.e., if a ruler wants to give his subjects some money and tells them: Go for Hajj with this money. Is it permissible for them to do Hajj with it or not? If they do Hajj with it, will that count as the obligatory Hajj?

They replied: It is permissible for them to do that, and their Hajj is valid, because of the general meaning of the evidence. End quote.

Fataawa al-Lajnah al-Daa’imah (11/36).

See also the answer to question no. 36841.

And Allaah knows best.

Islam Q&A

Q: A man did Hajj, then later on he became negligent about prayer and stopped praying. Then he repented after that. Is his first Hajj valid and does it count as the Hajj of Islam (obligatory Hajj), or does he have to do Hajj again?

A: Praise be to Allaah.

If a person does Hajj when he is a kaafir in the sense of major kufr, then after that he becomes a Muslim, that Hajj does not count as the obligatory Hajj, but if a person was a Muslim, then he apostatized by doing something that puts one beyond the pale of Islam, then he repented and returned to Islam, that Hajj does count as the obligatory Hajj for him, because he did Hajj when he was a Muslim. The Qur’aan indicates that the good deeds of an apostate before he apostatizes are only erased if he dies in kufr, because Allaah says (interpretation of the meaning):

“And whosoever of you turns back from his religion and dies as a disbeliever, then his deeds will be lost in this life and in the Hereafter, and they will be the dwellers of the Fire. They will abide therein forever”

[al-Baqarah 2:217]

And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.

Standing Committee for Academic Research and Issuing Fatwas

Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood.

Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta (11/25-27)

Q: I have done Hajj, praise be to Allaah, but my parents both died without having done Hajj. I want to do Hajj on their behalf – should I start with my mother? When I have done Hajj on behalf of one of them, I want to borrow money and delegate someone to perform Hajj on behalf of the other.

A: Praise be to Allaah.

The mother’s right to being honoured is greater than the father’s right.

Al-Bukhaari (5971) and Muslim (2548) narrated that Abu Hurayrah (may Allaah be pleased with him) said: A man came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: “O Messenger of Allaah, who among the people is most deserving of my good company?” He said, “Your mother.” He said, “Then who?” He said, “Then your mother.” He said, “Then who?” He said, “Then your mother.” He said, “Then who?” He said, “Then your father.”

Ibn Battaal said: What this means is that the mother is entitled to three times more of honouring than the father. That is because of the difficulties of pregnancy, then childbirth, then breastfeeding. This is something that applies only to the mother and she goes through suffering because of it. Then the father participates in raising the child. This is also referred to in the verse in which Allaah says (interpretation of the meaning):

“And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years”

[Luqmaan 31:14]

The command to be dutiful and good applies equally to both here, but the mother is singled out with regard to these three things.

Al-Qurtubi said: what is meant is that the mother is entitled to a greater share of her child’s honour, and that takes precedence over the father’s right in the case of conflict.

‘Iyaad said: The majority are of the view that the mother takes precedence over the father with regard to honour and good treatment. Or it was said that they are equal in this regard. But the former view is the one that is correct.

End quote from Fath al-Baari.

Al-Nawawi said in Sharh Muslim:

The reason why the mother is given precedence here is because she puts a great deal of effort into caring for him, shows compassion towards him and serves him. She suffers when she carries him (in her womb), and when she gives birth to him, and when she breastfeeds him, then she brings him up, serves him, nurses him and so on. End quote.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked a similar question and he replied:

Do Hajj on behalf of your mother first, because the mother has more right to being honoured than the father. This has to do with the obligatory Hajj. But if the mother’s Hajj is naafil and the father’s Hajj is obligatory, then start with the obligatory Hajj on behalf of the father. But borrow money in order to send someone to perform Hajj on behalf of your father. If next year comes and you are able to do Hajj, then do Hajj on behalf of your father. Doing Hajj on his behalf yourself is better than delegating someone else to do it, because your sincerity towards your father is greater than anyone else’s. Hence we say: it is not permissible for you to borrow money in order to delegate someone to perform Hajj on behalf of your father. Rather you should do Hajj on behalf of your mother this year, so long as you are able to, and next year if you are able to, do Hajj on behalf of your father. End quote.

Fataawa Ibn ‘Uthaymeen, 21/134.

Islam Q&A

Q: Her husband gave her permission to travel for a naafil Hajj then he retracted it; can she travel without his permission?

A: Praise be to Allaah.

Firstly:

What is required of the husband is to fear Allaah in his dealings with his wife and to treat her kindly. If he dislikes one of her characteristics, he should remember that she has other qualities for which he should be pleased with her. He should remember that he too is not free from mistakes and errors, so he should overlook her mistakes and forgive her for her errors if she repents to her Lord. He should treat her kindly so that Allaah may create love and compassion between him and his wife.

Secondly:

It is not permissible for a woman to travel for Hajj or for any other purpose except with a mahram, and there is nothing in your question to indicate whether or not there is a mahram with you. If you do not have a mahram to travel with you, then it is not permissible for you to travel, regardless of whether your husband has given you permission or not, even if that is for the obligatory Hajj.

The scholars of the Standing Committee for Issuing Fatwas said:

It is established in sharee’ah that it is haraam for a woman to travel without a mahram, because the Prophet (peace and blessings of Allaah be upon him) said, according to the hadeeth of Ibn ‘Abbaas: “No woman should travel except with a mahram.” Narrated by Ahmad, al-Bukhaari and Muslim. And it was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say when he was delivering a khutbah: “No man should be alone with a woman unless she has a mahram present, and no woman should travel except with a mahram.” A man stood up and said: My wife has gone out for Hajj and I have enlisted for such and such a campaign. He said: “Go and do Hajj with your wife.” Narrated by Ahmad, al-Bukhaari and Muslim.

A woman is forbidden to undertake any kind of travel, unless she has a mahram with her to protect her and look after her. The mahram is her husband, or one to whom marriage is permanently forbidden because of blood ties, breastfeeding or ties through marriage, such as her father, son, brother, brother’s son (nephew), paternal uncle, maternal uncle, father in law, husband’s son, her son through breastfeeding, her brother through breastfeeding, and so on. This applies whether the woman is young or old, whether she is alone or with other women. A group of women is not sufficient in place of a mahram, because of the general meaning of the ahaadeeth, and because the reason (for her not to travel alone) is still there.

What women and their guardians have to do is fear Allaah and obey the commands of Allaah and His Messenger, and refrain from that which has been forbidden by Allaah and His Messenger, especially when it comes to preserving modesty and chastity and avoiding everything that may lead to evil and corruption. It is not permissible to allow desires for worldly gain to make them negligent with regard to this matter.

Hence it is not permissible for a woman to travel to perform the obligatory Hajj without a mahram, and those who are in charge of Hajj trips should not allow that, so as to avoid the sin of falling into something that the Prophet (peace and blessings of Allaah be upon him) forbade, and so as to close the door to evil and corruption. Allaah, may He be glorified and exalted, says (interpretation of the meaning):

“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence)”

[Aal ‘Imraan 3:97]

One of the conditions of a woman being able to do Hajj is that she should have a mahram who agrees to make himself available to travel with her, and Allaah does not burden any soul beyond its scope.

Fataawa al-Lajnah al-Daa’imah (17/334-336)

Thirdly:

Just as you should know that it is not permissible for a woman to travel except with her husband’s permission, the scholars are unanimously agreed that it is not permissible for a woman to go for a voluntary (naafil) Hajj except with her husband’s permission.

Ibn Qudaamah (may Allaah have mercy on him) said:

As for the voluntary Hajj, he has the right to prevent her from doing it. Ibn al-Mundhir said: All of the scholars from whom I learned knowledge were agreed that he has the right to prevent her from going out for a voluntary Hajj.

That is because the rights of the husband are obligatory, and she has no right to give precedence to something that is not obligatory.

Al-Mughni (3/192)

It is not permissible for you to travel for Hajj –even if you have a mahram – if you husband has retracted his permission.

But the husband should not prevent his wife from traveling to do an act of worship if that is not for a legitimate shar’i reason; he will have a share of the reward that he attains if he gives her permission, and if he helps her his reward will be greater.

Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (3/283): If a husband has given his wife permission to do a naafil Hajj, then he has the right to retract his permission before she enters ihram, but if she has entered ihram then it is not permissible for him to retract his permission.

You have to apologize to your friend and explain to her the reason why you cannot travel with her, and explain that this is obedience to Allaah and seeking not to disobey Him. The Muslim cannot give precedence to pleasing any person, no matter who he is, over pleasing Allaah, may He be exalted.

We ask Allaah to make things easy for you and to set things straight between you and your husband.

And Allaah knows best.

Islam Q&A

Q: Is there a particular etiquette that the traveller should pay attention to, especially when travelling to Hajj?

A: Praise be to Allaah.

There are many points of etiquette to be followed by the traveller, which the scholars have compiled. One of those who compiled these rulings well was al-Nawawi (may Allaah have mercy on him), in his book al-Majmoo’ (4/264-287), where he mentions sixty-two points of etiquette. We will mention some of them in brief, and anyone who wants to know more may consult the writings of al-Nawawi (may Allaah have mercy on him).

He said:

Chapter on the etiquette of travelling:

This is an important topic, for which there is a great need.

Our aim here is to refer to this etiquette in brief.

1 – When a person wants to travel, it is mustahabb for him to consult those whose religious commitment, experience and knowledge he trusts about travelling at that time. The one who is consulted must be sincere in offering advice and avoid being influenced by whims and desires. Allaah says (interpretation of the meaning):

“and consult them in the affairs”

[Aal ‘Imraan 3:159]

The saheeh ahaadeeth indicate that the people used to consult the Prophet (peace and blessings of Allaah be upon him) with regard to their affairs.

2 – Once he has decided to travel, the Sunnah is to seek Allaah’s guidance by praying istikhaarah. So he should pray two rak’ahs of non-obligatory prayer, then recite the du’aa’ of istikhaarah.

3 – If he has decided to travel for Hajj or jihad or any other purpose, he should start by repenting from all sins and makrooh actions, and he should put right any wrongs he has done towards people and pay off whatever he can of the debts he owes them; he should also return anything that has been entrusted to him and seek forgiveness from anyone with whom he has any dealings or friendship. He should write his will and have it witnessed, and he should appoint someone to pay off the debts that he was not able to pay. He should also leave with his family and those on whom he is obliged to spend enough funds to cover their needs until he returns.

4 – He should seek to please his parents and those whom he is obliged to honour and obey.

5 – If he is travelling for Hajj or jihad or any other purpose, he should strive to ensure that his funds are halaal and free from any suspicion. If he goes against this and goes for Hajj or jihad with wealth that has been seized by force, he is a sinner and although his Hajj or jihad may be outwardly valid, it will not be a proper Hajj (Hajj mabroor).

6 – It is mustahabb for the one who is travelling to Hajj or for any other purpose for which provision is carried to take a great deal of provision and money with him, so that he can share them with those who are in need. His provisions should be good (i.e., halaal), because Allaah says (interpretation of the meaning):

“O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it”

[al-Baqarah 2:267]

He should give willingly so that it will be more likely to be accepted.

7 – If he wants to travel for Hajj or jihad, he should learn about how they are to be done, for no act of worship is valid if done by one who does not know it properly. It is mustahabb for the one who wants to do Hajj to take with him a clear book about the rituals which also speaks about their aims, and he should read it constantly and often throughout his journey, so that it will become fixed in his mind. Hence there is the fear that for some of the common folk, their Hajj will not be valid because they fail to fulfil one of the conditions and so on. And some of them may imitate some of the common folk of Makkah, thinking that they know the rituals properly and thus being deceived by them. That is a serious mistake. Similarly in the case of one who is going out for jihad etc, it is recommended for him to take a book which speaks of what he needs to know, and the warrior should learn what he needs to know about fighting and the du’aa’s to be said at that time, and the prohibitions on treachery, killing women and children, and so on. The one who is travelling for the purpose of trade should learn what he needs to know about buying and selling, which transactions are valid and which are invalid, what is halaal and what is haraam, and so on.

8 – It is mustahabb for him to seek a companion who desires good and hates evil, so that if he forgets, he can remind him, if he remembers, he can help him, and if he happens to be a man of knowledge, he should stick with him, because he will help him to avoid bad attitudes such as boredom with travel and he can help him to maintain a noble attitude and encourage him to do so.

He should also be keen to please his companion throughout the journey. Each of them should put up with the other and view his companion with respect, and be patient with whatever he may do at some times.

9 – It is mustahabb for him to bid farewell to his family, neighbours, friends and all his loved ones. He should bid them farewell and he should say to each of them: “I place your religion, your faithfulness and the ends of your deeds in the trust of Allaah.” The one who is staying behind should say to the traveller: “May Allaah bless you with taqwa and forgive you your sins and make goodness easy for you wherever you are.”

10 – It is Sunnah to say the following du’aa’ when leaving the house: Bismillaah, tawakkaltu ‘ala Allaah, wa laa hawla wa laa quwwata illa Billaah. Allaahumma inni a’oodhu bika min an adilla aw udalla aw azilla aw uzalla aw azlima aw uzlama aw ajhala aw yujhal ‘alayya (In the name of Allaah, I put my trust in Allaah and there is no power and no strength except with Allaah. O Allaah, I seek refuge with You lest I should stray or be led astray, or slip or be tripped, or do wrong or be wronged, or behave foolishly or be treated foolishly).”

11 – The Sunnah when leaving one's house and wanting to get up on one's mount is to say Bismillah. Then when he has mounted it he should say: “Al-hamdu Lillaah illadhi sakhkhara lana hadha wa ma kunna lahu muqrineen wa inna ila rabbina la munqaliboon (In the name of Allaah… All praise be to Allaah Who has placed this (transport) at our service and we ourselves would not have been capable of that, and to our Lord is our final destiny.” Then he should say Al-hamdu Lillaah (praise be to Allaah) three times and Allaahu akbar (Allaah is most Great) three times, then, “Subhaanaka inni zalamtu nafsi faghfir li innahu la yaghfir ul-dhunooba illa anta (Glory be to You, verily I have wronged myself, so forgive me, for surely no one can forgive sins except You).”

And: “Allaahumma inna nas’aluka fi safarina haadha al-birra wa’l-taqwa wa min al-‘aml ma tarda, Allaahumma hawwin ‘alayna safarana haadha watwi ‘anna bu’dahu. Allaahumma anta al-saahib fi’l-safar wa’l-khaleefah fi’l-ahl. Allaahumma inni a’oodhu bika min wa’tha’ al-safar wa ka’aabat al-manzar wa su’ al-munqalib fi’l-maali wa’l-ahl (O Allaah, we ask You for righteousness and piety in this journey of ours, and we ask You for deeds which please You. O Allaah, facilitate our journey and let us cover its distance quickly. O Allaah, You are the Companion on the journey and the Successor (the One Who guards them in a person’s absence) over the family. O Allaah, I seek refuge with You from the difficulties of travel, from having a change of heart and from being in a bad predicament, and I seek refuge with You from an ill-fated outcome with regard to wealth and family).” When returning the same words are recited with the following addition: “Aayiboona taa’iboona ‘aabidoona li rabbina haamidoon (Returning, repenting, worshipping and praising our Lord).”

12 – It is mustahabb to travel with a group of people, because of the hadeeth of ‘Umar (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If the people knew what I know about being alone, no one would ever travel alone at night.” Narrated by al-Bukhaari.

13 – It is mustahabb for the group to appoint the best and wisest of their number as their leader, and to obey him, because of the hadeeth of Abu Sa’eed and Abu Hurayrah who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When three people set out on a journey, let them appoint one of their number as their leader.” A hasan hadeeth narrated by Abu Dawood with a hasan isnaad.

14 – It is mustahabb to set out at the end of the night, because of the hadeeth of Anas who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “You should travel at the end of the night (or throughout the night) because it is easier to cover a greater distance at night.” This was narrated by Abu Dawood with a hasan hadeeth. It was also narrated by al-Haakim who said: it is saheeh according to the conditions of al-Bukhaari and Muslim.

15 – He should adopt a kind and good attitude, and avoid arguing or pushing and shoving people on the road. He should guard his tongue against insults, backbiting, cursing his mount or any other kind of foul speech.

16 – It is mustahabb for the traveller to say takbeer when going up a rise in the land and to say tasbeeh when going down into valleys and the like.

17 – If he sees a village or town that he wants to enter, it is mustahabb for him to say: “Allaahumma as’aluka khayraha wa khayra ahliha wa khayra ma fiha wa ‘a’oodhu bika min sharriha wa sharri ahliha wa sharri ma fiha (O Allaah, I ask You for its goodness, the goodness of its people and the goodness of what is in it, and I seek refuge with You from its evil, the evil of its people and the evil of what is in it).”

18 – It is mustahabb for him to make du’aa’ most of the time when travelling, because his du’aa’ will be answered.

He should try to remain in a state of purity and to pray on time. Allaah has made it easy by allowing tayammum and joining and shortening of prayers.

20 – The Sunnah when stopping in a place is to say what was narrated by Khawlah bint Hakeem, who said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever makes a stop then says: ‘A’oodhu bi kalimaat Allaah il-taammati min sharri ma khalaq (I seek refuge in the perfect words of Allaah from the evil of that which He has created),’ nothing will harm him until he moves on from that place.” Narrated by Muslim.

21 – It is mustahabb for a travelling group to camp close to one another and not to be scattered or separated needlessly, because of the hadeeth of Abu Tha’labah al-Khushani (may Allaah be pleased with him) who said: When the people stopped in a place, they would scatter in the mountain passes and valleys. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Your scattering in these mountain passes and valleys is something from the Shaytaan.” After that, they never stopped in any place without being close together. Narrated by Abu Dawood with a hasan isnaad.

22 – The Sunnah for the traveller is that when he has done what he set out to do, he should hasten to return to his family, because of the hadeeth of Abu Hurayrah, according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Travel is a kind of torment, which keeps one of you from his food and drink. When one of you has finished what he set out to do, let him hasten back to his family.”Narrated by al-Bukhaari and Muslim.

23 – The Sunnah is to say when returning from a journey that which is narrated in the hadeeth of Ibn ‘Umar, according to which the Messenger of Allaah (peace and blessings of Allaah be upon him), when he came back from a campaign or from Hajj and ‘Umrah, he would say takbeer on every high ground three times, then he would say, ‘Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer. Aayiboona taa’iboona ‘aabidoona, saajidoona li rabbina haamidoon. Sadaqa Allaahu wa’dah wa nasara ‘abdah wa hazama al-ahzaaba wahdah

(There is no god but Allaah alone, with no partner or associate. His is the Dominion, to Him be all praise, and He is Able to do all things. Returning, repenting, worshipping, prostrating to our Lord and praising Him. Allaah fulfilled His promise, granted victory to His slave and defeated the confederates Alone). Narrated by al-Bukhaari and Muslim.

It was narrated that Anas said: We came back with the Prophet (peace and blessings of Allaah be upon him), and when we reached the outskirts of Madeenah he said: “Aayiboona taa’iboona ‘aabidoona li rabbina haamidoon (Returning, repenting, worshipping and praising our Lord).” And he kept saying that until we came to Madeenah. Narrated by Muslim.

24 – The Sunnah when returning home is to start by going to the mosque that is nearest one's home and praying two rak’ahs with the intention of offering salaat al-qudoom (the prayer of arrival), because of the hadeeth of Ka’b ibn Maalik, according to which the Prophet (peace and blessings of Allaah be upon him), when he came back from a journey, would start by going to the mosque where he would pray two rak’ahs and then sit down. Narrated by al-Bukhaari and Muslim.

25 – It is mustahabb to make food for the returning traveller, whether it is made by the traveller himself or by someone else for him, as indicated by the hadeeth of Jaabir (may Allaah be pleased with him), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him), when he came back to Madeenah from a journey, would slaughter a camel or a cow. Narrated by al-Bukhaari.

26 – It is haraam for a woman to travel without a mahram unnecessarily, whether that is a long or a short distance, because of the hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “It is not permissible for a woman who believes in Allaah and the Last Day to travel for the distance of one day and one night except with a mahram.” Narrated by al-Bukhaari and Muslim.

End quote from al-Nawawi.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

The etiquette of travelling for Hajj is divided into two categories: obligatory and mustahabb. The obligatory etiquette means that the traveller should fulfil all the obligations and pillars (essential parts) of Hajj, and avoid the things that are forbidden in ihraam in particular, and the things that are forbidden in general, whether they are forbidden in ihraam or when not in ihraam, because Allaah says (interpretation of the meaning):

“The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj”

[al-Baqarah 2:197]

The mustahabb etiquette when travelling for Hajj is for a person to do all the things that he should do, such as being generous to people, serving his brothers, putting up with their annoyance, not retaliating to mistreatment, and being kind to them, whether that is after he puts on the ihraam or before, because this etiquette is sublime and good, and is required of every believer at all times and in all places. There are also other points of etiquette that has to do with the act of worship, such as doing Hajj in the most perfect manner and striving to do it with the proper etiquette in both word and deed. End quote.

Fataawa Ibn ‘Uthaymeen, 21/16.

Fatwaislam.com

Q: I have a relative who died during the month of Ramadhan and before his death he was lax about offering the prayer and paying Az-Zakah. He never performed Hajj during his lifetime. Is it permissible to perform Hajj on his behalf, and likewise, to pay Az-Zakah (for him)?

Q: For three years I have submitted requests to my employer so that I may perform the obligation of Hajj. However, the requests have been denied, as the work needs me. Is there any sin in me for that? Is there any sin on me if I perform Hajj without them knowing or without their agreement?

Q: What is the ruling on the women using pills that prevent the monthly menstrual cycle during the days of Hajj?

Q: A woman says: My mother is in Morocco and I work in Saudi Arabia. I want to send for her so that she can come and perform the obligation of Hajj. However, she does not have a Mahram, because my father died and my brothers are not able to go to perform the obligation of Hajj.

Q: Our parents died and they did not perform the obligation of Hajj, nor did they leave a testament concerning it. Should we perform Hajj for them and how is that done?

Q: I have about four people who have died among my uncles and grandparents. Some of them are men and some are women, but I do not know some of their names. I want to send someone to perform Hajj for each of them from my own personal money.?

Q: I want to perform Hajj to the sacred House of Allah, but I do not have what will suffice me for that. The place where I work agreed to give me a loan to cover the expenses of the Hajj, which is to be repaid by deductions from my salary afterwards. Is this acceptable?

Q: Should I perform Hajj for my two parents who died without performing the obligation of Hajj due to their poverty. I would like to perform Hajj for them, so what is the ruling regarding that?

Q: I heard that if the Mutamatti' returns, to his lands, his Tamattu' is broken. Is it permissible for him to perform Hajj has a Mufrid and is he not obligated to sacrifice an animal?

Q: What are the things that the Muhrim must avoid?

Q: What should the woman in Ihram do if some hair falls out of her head against her will?

Q: I performed the obligation of Hajj and during one night while I was in Mina, I had a wet dream and I was not able to bathe. Is there any sin on me?

Q: I performed Hajj with my family when I was a child. Then, on the 8th day of Thul-Hijjah I had a wet dream. So, I performed complete bathing, put on my Ihram clothes and completed my Hajj. Then, after 7 years I asked about this Hajj of mine and was it sufficient or not, and I heard that it did not sufficient. I would like to perform Hajj on behalf of my mother who died and she only performed hajj once. Will my Hajj on her behalf be acceptable or do I have to perform Hajj for myself first and then for her?

Q: If the woman gets her menses before she performs Tawaful-Ifadhah, is she allowed to travel to her family. And then return after that for the Tawaful-Ifadhah? Or is she required to wait until she becomes pure and then perform the Tawaf?

Q: What is the ruling if the prayer starts and the Hajj pilgrim or the Umrah pilgrim has not completed Tawaf or Sa'y?

Q: All praise and thanks be to Allaah, Alone, as for what follows: The Permanent Committee for Scientific Researches and Religious Verdicts studied a letter received from a seeker of information named Qasim bin Hamdan and the question is: A woman died and left a small sum of money and the heirs desire to know what is the inheritance of each of them - this is one point. The other point is, the aforementioned woman who died did not perform obligatory rites of Hajj and some of her heirs would prefer to designate someone to perform Hajj on her behalf before the shares of inheritance are distributed, while others do not agree to this, except after a legal ruling has been sought and it is known what is the legal position, so we await your reply?

Question and answers:

The Husband Forbidding The Wife From Performing The Hajj

It is not for the husband to prevent his wife from performing the obligatory Hajj along with a Mahrum. So it is upon her to perform the Hajj – even if he does not give the permission in regard to that. It is such that many of the Scholars or most of them obligate upon him (the husband) her expenditure during the time of the Hajj.

Shaykhul-IslaamIbnTaymiyyah

Ikhtiyaaraat al-Fiqhiyyah min FataawaaShaikhulIslaamIbnTaymiyyah page: 115

Q: I have a relative who died during the month of Ramadhan and before his death he was lax about offering the prayer and paying Az-Zakah. He never performed Hajj during his lifetime. Is it permissible to perform Hajj on his behalf, and likewise, to pay Az-Zakah (for him)?

A: If he used to pray sometimes and abandon the prayer sometimes, then Hajj should not be performed on his behalf and Az-Zakah should not be paid for him. His Muslim relatives do not inherit from him. Rather, whatever he left behind is for the public treasury of the Muslims. This is because abandoning the prayer is major disbelief, due to the Prophetýs statement: The covenant that is (a separation) between us and them is the prayer, so whoever abandons it, then he has disbelieved.[1] This was recorded by Imam Ahmed and the Sunan compilers with an authentic chain of narration. This is also due to the Prophetýs statement: Between the man and disbelief and associating partners with Allah is abandoning the prayer.[2] This is recorded by Muslim in his sahih. This point is also based on other evidences from the Book and Sunnah that prove what we have mentioned. We ask Allah to correct the situations of the Muslims and to help them guard the observance of the prayers and be devout in their performance. We also ask Him to help them to avoid the things that lead to their abandonment. Verily, He is Most Generous, Most Noble.

1. At-Tirmithi no. 2621 and Ahmed 5:346 2. Muslim no. 82

Q: For three years I have submitted requests to my employer so that I may perform the obligation of Hajj. However, the requests have been denied, as the work needs me. Is there any sin in me for that? Is there any sin on me if I perform Hajj without them knowing or without their agreement?

A: Yes, as long as you are restrained by someone else against your will, there is no Hajj for you until after attaining the agreement of that other person. If the need requires that you stay (and not go for Hajj), there is no harm in that until the need goes away, either by someone else filling in for you or by some other method.

Q: What is the ruling on the women using pills that prevent the monthly menstrual cycle during the days of Hajj?

A: There is no harm in that because it contains a benefit and a helpful advantage so that she can perform Tawaf with the people and so that she does not lose her group.

Shaykh `Abdul-`Azeez Bin Baz

Q: A woman says: My mother is in Morocco and I work in Saudi Arabia. I want to send for her so that she can come and perform the obligation of Hajj. However, she does not have a Mahram, because my father died and my brothers are not able to go to perform the obligation of Hajj.

A: It is not permissible for her to come alone for Hajj due to the statement of the Prophet Sallallahualaihiwasallam : A women does not travel except with her Mahram. The Prophet Sallallahualaihiwasallam said while he was addressing the people. Then a man stood up and said: O Messenger of Allah, verily my wife set out to Hajj and I have been enlisted for such and such expedition. The Prophet Sallallahualaihiwasallam said: Then go and perform Hajj with your wife. [1] If the woman does not have a Mahram, it is not obligatory upon her to perform Hajj. This means that either the obligation is removed from her due to the lack of ability to reach Makkah- and lack of ability is a legislated inability- or it is not obligatory upon her to perform it, meaning that if she dies whoever she leaves behind performs it for her. Anyway, I say to the questioner that the woman has not committed a sin if she dies without performing Hajj due to not having a Mahram. That does not harm her because she is excused and unable according to the religion. Indeed Allah, the Most High, said: And Hajj (pilgrimage to Makkah) to the House ( Kaýaba) is a duty that mankind owes to Allah, those who can find a way there.[2] 1. Al-Bukhari no. 1862 & Muslim no. 1341 2.Aal ýImran 97

Shaykh Muhammad bin Saalih al-`Uthaymeen

FatawaIslamiyah Darussalam Vol:4 p. 46

Q: Our parents died and they did not perform the obligation of Hajj, nor did they leave a testament concerning it. Should we perform Hajj for them and how is that done?

A: If they were well-off in their lives and they were able to perform Hajj with their wealth, you are obligated to perform Hajj for them from their wealth. If you perform Hajj for them with wealth other than theirs as an act of charity on your part, then you will be rewarded for that. However, if they were in difficult circumstances (i.e poor) you do not have to perform Hajj for them. Or if one of them was poor, you do not have to perform Hajj on behalf of the one that was poor .However, if you want to be generous and perform Hajj for them, you will receive a great reward and that is a form of kindness (to parents).

Shaykh `Abdul-`Azeez Bin Baz

FatawaIslamiyah Darussalam Vol:4 p. 68

Q: I have about four people who have died among my uncles and grandparents. Some of them are men and some are women, but I do not know some of their names. I want to send someone to perform Hajj for each of them from my own personal money.

A: If the matter is like what has been mentioned, then whoeverýs name you know from the women and men, there is no problem. Whoeverýs name you do not know, it is permissible for you to make intentions for the men and women from the paternal and maternal uncles and aunts according to the arrangement of their ages and descriptions. The intention is sufficient in that, even if you do not know the name. And success is from Allah. May Allah send blessing and peace upon our Prophet, his family and his companions.

Permanent Committee for Research and Verdicts

FatawaIslamiyah Vol:4 page no. 74

Q: I want to perform Hajj to the sacred House of Allah, but I do not have what will suffice me for that. The place where I work agreed to give me a loan to cover the expenses of the Hajj, which is to be repaid by deductions from my salary afterwards. Is this acceptable?

A: It is acceptable that you do this. If you performed Hajj with money that you borrowed, indeed it is accepted. However, it is better and more appropriate that you do not do this, because Allah has only made Hajj obligatory on whoever is able to find a way there, and right now you are not able to find a way. You should not take out a loan. For you do not know maybe you will take a loan, and the debt will remain under your responsibility, and then you will able to repay it afterwards. You may become ill or you may not be able to get a job in the field that you work in or you may die. Therefore, you should not take a loan. Whenever Allah enriches you and you are able to get some wealth that you can perform Hajj with, then do so. If not, then do not take a loan.

Shaykh `Abdul-`Azeez Bin Baz

FatawaIslamiyah Vol:4 page no.63

Q: Should I perform Hajj for my two parents who died without performing the obligation of Hajj due to their poverty. I would like to perform Hajj for them, so what is the ruling regarding that?

A: It is permissible for you to perform Hajj for your two parents yourself or you may appoint someone to perform Hajj for them if you have performed Hajj for yourself or the person who performs it for them has already performed Hajj for himself. This is due to what Abu Dawud recorded in his Sunan from Abdullah bin Abbas- may Allah be pleased with him- that the Prophet - Sallallahualaihiwasallam - heard a man saying : Labbayk ( I am here at your service) for Shubrumah. The Prophet - Sallallahualaihiwasallam - said:Who is Shubrumah? The man said: He is a brother of mine, or he said: He is a relative of mine. The Prophet - Sallallahualaihiwasallam - said: Have you performed Hajj for yourself? The man said: No. The Prophet ý Sallallahualaihiwasallam- then said:Perform Hajj for yourself, then perform Hajj for Shubrumah. [1] IbnMajah recorded this and Al- Bayhaqi said: This chain of narrations is authentic, and there is nothing more authentic than this concerning this subject.

1.Abu Dawud no. 1811 and Al-Bayhaqi 4: 336

Permanent Committee for Research and Verdicts

FatawaIslamiyahVol: 4 page no. 73

Q: I heard that if the Mutamatti' returns, to his lands, his Tamattu' is broken. Is it permissible for him to perform Hajj has a Mufrid and is he not obligated to sacrifice an animal?

A: Yes, if the Mutamatti' returns to his land, then he sets out travelling for Hajj from his land, he is a Mufrid. This is because of the break between the Umrah and the Hajj by his returning to his family. Hence, his starting his journey (for his land again) means that he is starting a new journey for Hajj, and therefore his Hajj is an Ifrad (Hajj only).Thus, he is not obligated to sacrifice an animal for At-Tamattu' in this case. However, if he did that in a tricky way to avoid it (the sacrifice), then it is not removed from him. This is because deception in trying to remove an obligation does not dictate its removal, just as deception in trying to do something forbidden does not dictate its allowance.

Shaykh Muhammad bin Saalih al-`Uthaymeen

FatawaIslamiyah Darussalam Vol:4 page no.100

Q: What are the things that the Muhrim must avoid?

A: The Muhrim must avoid nine prohibited things that the scholars have explained. They are: 1. avoiding cutting the hair, 2. avoiding cutting nails, 3. avoiding perfume, 4. avoiding wearing a garment with a seam in it (i.e., sewn to fit the members of the body), 5. avoiding covering the head, 6. avoiding killing game animals, 7. avoiding sexual intercourse, 8. avoiding marriage, 9. avoiding touching women with lust. The Muhrim has been prohibited from all these things until he removes his Ihram. In the first stage of removing the Ihram, all of these prohibited things become allowed except for sexual intercourse. Then, when he completes the second stage (of removing Ihram), sexual intercourse becomes lawful for him.

Shaykh `Abdul-`Azeez Bin Baz

Fatawa Islamiyah Darussalam Vol:4 page no. 133

Q: What should the woman in Ihram do if some hair falls out of her head against her will?

A: If hair falls out of the head of the person in Ihram-whether it is a male or female-when he wipes it during Wudhu or when he washes it; that does not harm him. Likewise, if hair falls out of the beard of a man or his moustache or something of his nails falls off, that does not harm him if he did not do that intentionally. The only thing that is prohibited is that the Mahram intentionally cuts some of his hair or his nails while he is in Ihram. Likewise, the woman may not intentionally cut anything (from her hair or nails). In reference to something falling off without the person intending that, then these are dead hairs that fall out during movement; and their falling out does no harm. And Allah knows best.

Permanent Committee for Research and Verdicts

Fatwa Islamiyah Darussalam Vol: 4 page no. 138

Q: I performed the obligation of Hajj and during one night while I was in Mina, I had a wet dream and I was not able to bathe. Is there any sin on me?

A: Someone who is wearing Ihram having a wet dream during Hajj or Umrah does not affect his Hajj or his Umrah. Thus, they are not invalidated. If this happens to someone, he should perform the complete bathing of sexual impurity after he awakens from sleeping if he sees any semen. There is no ransom of atonement due on you, because the wet dream does not occur by your choice.

Permanent Committee for Research and Verdicts

Fatawa Islamiyah Darussalam Vol:4 page no.150

Q: I performed Hajj with my family when I was a child. Then, on the 8th day of Thul-Hijjah I had a wet dream. So, I performed complete bathing, put on my Ihram clothes and completed my Hajj. Then, after 7 years I asked about this Hajj of mine and was it sufficient or not, and I heard that it did not sufficient. I would like to perform Hajj on behalf of my mother who died and she only performed hajj once. Will my Hajj on her behalf be acceptable or do I have to perform Hajj for myself first and then for her?

A: Whenever the child enters puberty during Hajj at 'Arafat or before it, and during 'Umrah before making its Tawaf, that act suffices him for fulfilling the obligation. Since the questioner had a wet dream on the 8th day and he assumed Ihram and stood at 'Arafat afterwards, then his Hajj suffices for fulfilling the obligation. This is because he reached 'Arafat after entering puberty. Thus, he counts that Hajj on behalf of himself and he may perform Hajj on behalf of his mother or someone other than her, and that is acceptable from him. Perhaps, if Allah wills, afterwards he can repeat the Hajj for himself, his parents and whomever he wishes.

Permanent Committee for Research and Verdicts

Fatawa Islamiyah Darussalam Vol:4 page no.44

Q: If the woman gets her menses before she performs Tawaful-Ifadhah, is she allowed to travel to her family. And then return after that for the Tawaful-Ifadhah? Or is she required to wait until she becomes pure and then perform the Tawaf?

A: If the woman gets her menses before Tawaful-Ifadhah, her Mahram waits for her until she becomes pure. If that is not possible, she may travel and when she becomes pure, she returns to complete her Hajj. In this situation her husband should not come near her (for sex ). If she is not able to return, like if she lives in distant land, then she may try to restrain the bleeding and perform Tawaf due to necessity.

Shaykh Muhammad bin Saalih al-`Uthaymeen

Fatawa Islamiyah Darussalam Vol: 4 page no.156

Q: What is the ruling if the prayer starts and the Hajj pilgrim or the Umrah pilgrim has not completed Tawaf or Sa'y?

A: He prays with the people and then he completes his Tawaf or Sa'y from where he left off. He begins from wherever he stopped.

Shaykh `Abdul-`Azeez Bin Baz

Fatawa Islamiyah Darussalam Vol:4 page no.182

Q: All praise and thanks be to Allaah, Alone, as for what follows: The Permanent Committee for Scientific Researches and Religious Verdicts studied a letter received from a seeker of information named Qasim bin Hamdan and the question is: A woman died and left a small sum of money and the heirs desire to know what is the inheritance of each of them - this is one point. The other point is, the aforementioned woman who died did not perform obligatory rites of Hajj and some of her heirs would prefer to designate someone to perform Hajj on her behalf before the shares of inheritance are distributed, while others do not agree to this, except after a legal ruling has been sought and it is known what is the legal position, so we await your reply.

A: If the matter is as stated, then a sufficient amount must be paid from her inheritance so that one can perform Hajj and Umrah on her behalf. Her debts must be paid from what remains after that, it is divided into two: A half goes to the husband and the remainder goes to the father and there is nothing for her sisters because the presence of a father cause them to forfeit any rights. As for the daughter who died before her, she does not inherit anything from her mother, because one of the conditions of inheritance is proof of the presence of the heir at the time of death of the testator, and that (condition) is missing here. And Allaah is the Granter of success. And may peace and blessings be upon out Prophet, Muhammad and upon his family and Companions.

Permanent Committee for Research and Verdicts

Fatawa Islamiyah Vol. 5 Page 79

Alifta.net

Q: In which year, following the Hijrah (Prophet’s migration to Madinah), was Hajj made obligatory? What is the most authentic report in this regard?

Q: Some people claim that there is no obligation to go to the holy lands to perform Hajj. They also say that whoever goes there, comes back more coarse and merciless. Most of these people are financially and physically capable of performing Hajj, but they are reluctant. What is the ruling on whoever says this? Do they come under the same mentioned Ayah (Qur'anic verse) with regard to the fifth nullifier of Islam?

Q: Are major sins forgiven by virtue of Hajj Mabrur (Hajj sincerely done, not mixed with any sin, and is accepted by Allah)? When is trade permissible in Hajj?

Q: Is it preferable to perform Hajj every year for whoever wishes to do so and it is not difficult, or is it better to perform it once every two or three years?

Q: My father performed Hajj only once. He went on foot and this was about forty years ago. In addition, he made two `Umrahs (lesser pilgrimages), one of them was at least three years before his death. My father was illiterate and I do not know how he performed that Hajj. Is it obligatory on me to make Hajj on his behalf? What is the opinion of Your Honor regarding this

Q: I made a vow to Allah to perform Hajj every year. Before this I was not an employee, but circumstances changed and I was recruited by the army. My superior officer does not permit me to perform Hajj every year. Have I committed a sin in this or not?

Q: A woman performed Hajj (Pilgrimage) while being pregnant, and after returning from Hajj she had a miscarriage, Does this Hajj suffice for her and her dead baby or not?

Q: May I delay performing Hajj for one or two years, although I can perform it this year, for the sake of visiting my family? If I perform Hajj this year, I will be away from my wife and family for two years. The rites of Hajj will be in the middle of summer vacation and I will not be able to visit my family and perform Hajj at the same time. I will either perform Hajj or visit my family. Can I delay performing Hajj in order to visit my family? May Allah reward you with the best.

Q: I am a married woman for forty years. I've been asking my husband to perform Hajj and he agrees. However, every time he goes to perform Hajj or `Umrah he changes his mind and prevents me from accompanying him to take care of his sheep and cattle. Although he performed Hajj more than five times, he refuses my request to travel with my my sons in law. Is it permissible to travel for Hajj with my son in law in spite of my husband's rejection?

Q: What is the ruling on a wife's traveling to perform the obligatory Hajj without her husband's permission?

Q: My sister performed Hajj without her husband's permission. He works in the police of Makkah Al-Mukarramah. When I passed by him at his workplace to inform him, he agreed, as he cannot accompany her. She was accompanied by her 18 year old brother. Is the Hajj performed by this woman valid or Batil (null and void)? I did not know of this matter except after she went. This woman is from the desert and does not know that this act is Haram (prohibited) and now she is confused. Please, advise us, may Allah reward you with the best.

Q: I would like to perform the obligatory duty of Hajj this year, but I have not made up for the days I missed during Ramadan this year, because I was in my postpartum period and after that I was breastfeeding my baby. I therefore have been unable to make up for the days I missed before the time of Hajj

Q: If I want to take my son, who has not yet reached adolescence, with me to Hajj, should I dress him in Ihram (ritual state for Hajj and `Umrah) clothes and do all the rituals on his behalf, such as doing Tawaf (circumambulation of the Ka`bah), etc., or should I dress him in regular clothes and not doing anything on his behalf since he is still young and does not have to perform Hajj?

Q: I performed Hajj twice; one at the age of ten, and the other at the age of thirteen. Are these two times count for the obligatory Hajj?

Q: If a young boy or girl performs the obligatory Hajj, will it suffice to discharge the duty on their part or is it just considered a voluntary form of ‘Ibadah (worship) whose reward goes to their parents?

Q: After performing Hajj, a person committed Zina (sexual intercourse outside marriage) and sometimes neglected Salah (Prayer). Later, this person repented to Allah. Is this person's first Hajj sufficient or should they perform Hajj once again?

Q: A Mushrik (one who associates others with Allah in His Divinity or worship) performed Hajj and a long time after his return from Hajj, Allah guided him to the sound ‘Aqidah (creed) and ‘Ibadah (worship). He repented to Allah and became a true monotheist. Will the Hajj he performed while he was a Mushrik discharge the obligation or must he perform another Hajj after correcting his Tawhid (belief in the Oneness of Allah)?

Q: I am a young man working in The Kingdom of Saudi Arabia. My income is limited and is sufficient for the necessities and living expenses. Thanks to Allah, I have performed Hajj for myself three times, due to the easiness and convenience of performing Hajj for those living inside the Kingdom, whether for work or other reasons. I have a father in Egypt who has not performed Hajj yet, because he cannot afford it. He is in good health but he cannot afford the expenses of Hajj and I am unable to help him due to my limited income. Can I perform Hajj on his behalf? A friend of mine told me that my performing Hajj because of my father's inability to perform it on his own or with my help, is not permissible. Kindly, give us your Fatwa. May Allah reward you.

Q: A woman traveled to the Kingdom of Saudi Arabia and fulfilled the Islamic obligation of Hajj at the expense of another person. She asks whether this Hajj absolves her of the religious duty?

Questions and answers

Q: In which year, following the Hijrah (Prophet’s migration to Madinah), was Hajj made obligatory? What is the most authentic report in this regard?

A: Scholars have differed concerning the year in which Hajj was made obligatory. It was said that it was in the fifth year after Hijrah. Others said that it was in the sixth year after Hijrah. It was also said that it was in the ninth or tenth year after Hijrah. The last two opinions which cite that Hajj was made obligatory in the ninth or tenth year after Hijrah are the most likely to be correct. And Allah knows best.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q: Some people claim that there is no obligation to go to the holy lands to perform Hajj. They also say that whoever goes there, comes back more coarse and merciless. Most of these people are financially and physically capable of performing Hajj, but they are reluctant. What is the ruling on whoever says this? Do they come under the same mentioned Ayah (Qur'anic verse) with regard to the fifth nullifier of Islam?

A: Hajj is one of the pillars of Islam. Whoever denies or resents it after the proof has come to him is a Kafir (disbeliever) who should be asked to repent; if he repents, all is well and good, otherwise he should be killed. A person who is able to do it should hasten to perform the duty of Hajj, because Allah (Exalted be He) says: And Hajj (pilgrimage to Makkah) to the House (Ka‘bah ) is a duty that mankind owes to Allâh, for those who are able to undertake the journey; and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allâh], then Allâh stands not in need of any of the ‘Alamîn (mankind, jinn and all that exists). May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q: Are major sins forgiven by virtue of Hajj Mabrur (Hajj sincerely done, not mixed with any sin, and is accepted by Allah)? When is trade permissible in Hajj?

A: Firstly, it is authentically reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of Abu Hurayrah (may Allah be pleased with him) who said that he heard the Messenger of Allah (peace be upon him) saying, Anyone who performs Hajj and does not use obscene language nor commits a sin, will return (pure of sin) as on the day their mother gave birth to them.” (Agreed upon by Al-Bukhari and Muslim) The Prophet (peace be upon him) also said, From (one) ‘Umrah to (the next) ‘Umrah is an expiation for whatever (sins committed) between them, and the reward of Hajj Mabrur is nothing else than Jannah (Paradise).” (Agreed upon by Al-Bukhari and Muslim) Therefore, Hajj and other good deeds can be causes for sins to be expiated, if a Servant performs them in the manner prescribed by Islam.

However, major sins must be repented of, because it is related in "Sahih Muslim" on the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) said, “The Five (Obligatory Daily) Prayers, and from (one) Jumu‘ah (Friday) Prayer to (the next) Jumu‘ah Prayer, and from Ramadan to Ramadan, are expiations for whatever (sins committed) between them, provided that major sins are avoided.” Imam Ibn Al-Mundhir (may Allah be merciful to him) and a group of scholars hold the opinion that the Hajj Mabrur expiates all sins, because of the apparent meaning of the above-quoted two Hadiths.

Secondly, it is permissible to trade during the Hajj season, due to what Al-Tabary related in his Tafsir (explanation/exegesis of the meanings of the Qur’an), according to his Sanad (chain of narration), on the authority of Ibn ‘Abbas (may Allah be pleased with them both), regarding the Saying of Allah (which means): There is no sin on you if you seek the Bounty of your Lord (during pilgrimage by trading). “Meaning there is no sin in buying and selling before and after entering the state of Ihram (ritual state for Hajj and ‘Umrah).” May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q: Is it preferable to perform Hajj every year for whoever wishes to do so and it is not difficult, or is it better to perform it once every two or three years?

A: Allah has decreed Hajj upon every Muslim Mukallaf (person meeting the conditions to be held legally accountable for their actions) who is able to perform it once in a lifetime. Anything beyond this is voluntary and is an act of worship by which a person may draw closer to Allah. There is no report that specifies a particular number for voluntary Hajj, rather the number of times it is repeated depends on the persons' financial situation, health, and the circumstances of the people around them such as their relatives and the poor. This is in addition to other interests of the Ummah (community); how much of their time and money they devote to support the Ummah, their position within the Ummah, and whether there is more benefit for the Ummah in their staying or traveling for Hajj etc... Therefore, people should look at their own circumstances and what is best for them and the Ummah, and give precedence to that.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q: My father performed Hajj only once. He went on foot and this was about forty years ago. In addition, he made two `Umrahs (lesser pilgrimages), one of them was at least three years before his death. My father was illiterate and I do not know how he performed that Hajj. Is it obligatory on me to make Hajj on his behalf? What is the opinion of Your Honor regarding this?

A: Hajj is only obligatory to be performed once in a lifetime. Since the Islamic principle is that worship and rites performed by Muslims are sound, it is not obligatory on you to perform another Hajj on behalf of your father. However, in case that you do so, it will be counted as supererogatory (act of worship) and you and your father will hopefully be greatly rewarded for it.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q: I made a vow to Allah to perform Hajj every year. Before this I was not an employee, but circumstances changed and I was recruited by the army. My superior officer does not permit me to perform Hajj every year. Have I committed a sin in this or not?

A: If what is preventing you from performing Hajj in some years

is a reason beyond your control that you cannot overcome, you have not committed a sin, as Allah (Exalted be He) says (what means): Allâh burdens not a person beyond his scope. And Allah (Exalted be He) also says: Allâh does not want to place you in difficultyMay Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q: A woman performed Hajj (Pilgrimage) while being pregnant, and after returning from Hajj she had a miscarriage, Does this Hajj suffice for her and her dead baby or not?

A: This Hajj suffices for her only as Hajj is not obligatory for the baby.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q: May I delay performing Hajj for one or two years, although I can perform it this year, for the sake of visiting my family? If I perform Hajj this year, I will be away from my wife and family for two years. The rites of Hajj will be in the middle of summer vacation and I will not be able to visit my family and perform Hajj at the same time. I will either perform Hajj or visit my family. Can I delay performing Hajj in order to visit my family? May Allah reward you with the best.

A: A Muslim should hasten to perform the obligatory Hajj as soon as one is able to. They do not know what impediments may arise in the coming years if they delay performing it. Allah (Exalted be He) states: And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allâh, for those who are able to undertake the journey. It was also reported that the Prophet (peace be upon him) stated: Hasten to perform Hajj - meaning the obligatory Hajj - for none of you know the hindrances that may arise (and prevent you from performing it). (Related by Imam Ahmad)

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q: I am a married woman for forty years. I've been asking my husband to perform Hajj and he agrees. However, every time he goes to perform Hajj or `Umrah he changes his mind and prevents me from accompanying him to take care of his sheep and cattle. Although he performed Hajj more than five times, he refuses my request to travel with my sons in law. Is it permissible to travel for Hajj with my son in law in spite of my husband's rejection?

A: If your situation with your husband is as you described, you are obliged to travel with the said Mahrams (unmarriageable relatives), even if your husband does not give you the permission and provided that you have never performed the obligatory Hajj or `Umrah before. This refers to the fact that abandoning the obligatory Hajj, when the conditions of being able to do it are met, is Haram (forbidden). A Muslim should not obey a person in doing something that involves disobedience of Allah.

Q: What is the ruling on a wife's traveling to perform the obligatory Hajj without her husband's permission?

A: The obligatory Hajj is Wajib (obligatory) when the conditions of ability are fulfilled. The husband’s permission is not one of them. It is not permissible for him to forbid her; rather, it is prescribed for him to cooperate with her in fulfilling this duty.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q: My sister performed Hajj without her husband's permission. He works in the police of Makkah Al-Mukarramah. When I passed by him at his workplace to inform him, he agreed, as he cannot accompany her. She was accompanied by her 18 year old brother. Is the Hajj performed by this woman valid or Batil (null and void)? I did not know of this matter except after she went. This woman is from the desert and does not know that this act is Haram (prohibited) and now she is confused. Please, advise us, may Allah reward you with the best.

A: If the case is as you have mentioned, her Hajj is valid for her husband's permission is not necessary to perform an obligatory act.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q: I would like to perform the obligatory duty of Hajj this year, but I have not made up for the days I missed during Ramadan this year, because I was in my postpartum period and after that I was breastfeeding my baby. I therefore have been unable to make up for the days I missed before the time of Hajj.

A: It is obligatory on you to perform Hajj if you are able and you have a Mahram (spouse or permanently unmarriageable relative). You can make up for the missed fasts from Ramadan afterwards, Insha’a-Allah (if Allah wills).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q: If I want to take my son, who has not yet reached adolescence, with me to Hajj, should I dress him in Ihram (ritual state for Hajj and `Umrah) clothes and do all the rituals on his behalf, such as doing Tawaf (circumambulation of the Ka`bah), etc., or should I dress him in regular clothes and not doing anything on his behalf since he is still young and does not have to perform Hajj?

A: If a child has reached the age of discernment but has not yet reached adolescence and his father or guardian wants to take him for Hajj, he should tell him to put on Ihram garments and the child should do all the rituals of Hajj himself, starting with entering the state of Ihram from the Miqat (sites for entering the ritual state for Hajj and `Umrah for Hajj and `Umrah), until the end of the deeds of Hajj. His father or guardian should stone the Jamarat (stone pillars at which pebbles are thrown during Hajj) on his behalf, if he cannot do it himself. He should tell him to avoid the things that are forbidden whilst in a state of Ihram. But if the child is below the age of discernment, then his father or guardian should make the intention of entering Ihram for Hajj or ‘Umrah on his behalf, and do Tawaf and Sa`y with him, and take him along for all the other rituals, and stone the Jamarat on his behalf.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q: I performed Hajj twice; one at the age of ten, and the other at the age of thirteen. Are these two times count for the obligatory Hajj?

A: You are rewarded for performing Hajj after attaining puberty and these two times are sufficient. Puberty in a male or a female becomes apparent by the discharge of semen due to arousal or noticing the growth of pubic hair. Girls may also attain puberty by reaching the age of fifteen or beginning menstruation.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q: If a young boy or girl performs the obligatory Hajj, will it suffice to discharge the duty on their part or is it just considered a voluntary form of ‘Ibadah (worship) whose reward goes to their parents?

A: If a minor performs ‘Umrah or Hajj, it is considered a voluntary form of ‘Ibadah. It does not exempt them from performing the obligatory Hajj and ‘Umrah after reaching adulthood.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family and Companions.

Q: After performing Hajj, a person committed Zina (sexual intercourse outside marriage) and sometimes neglected Salah (Prayer). Later, this person repented to Allah. Is this person's first Hajj sufficient or should they perform Hajj once again?

A: It was authentically reported from the Messenger of Allah (peace be upon him) that he stated, Islam is based on five pillars: testimony that there is no God but Allah and that Muhammad is the Messenger of Allah; offering Salah, giving Zakah; fasting in Ramadan; and performing Hajj. The issue of Salah is grave, as it is mentioned immediately after the two Shahadahs (Testimonies of Faith). Thus, the Prophet (peace be upon him) stated, That which differentiates us from the Kafirs (disbelievers) and hypocrites is offering Salah; a person who abandons it becomes a Kafir. A person who offers Salah, and at times neglects it, is playing with religion. If a person abandons one Salah, for three days they are admonished. If they do not repent, they are sentenced to capital punishment. You mentioned that this man has repented. Whoever repents, Allah will accept their Tawbah (repentance). On this basis, he should repeat Hajj as a sort of precaution, as the Prophet (peace be upon him) stated,

Q: A Mushrik (one who associates others with Allah in His Divinity or worship) performed Hajj and a long time after his return from Hajj, Allah guided him to the sound ‘Aqidah (creed) and ‘Ibadah (worship). He repented to Allah and became a true monotheist. Will the Hajj he performed while he was a Mushrik discharge the obligation or must he perform another Hajj after correcting his Tawhid (belief in the Oneness of Allah)?

A: If anyone performs Hajj while committing major Kufr (disbelief) and then embraces Islam, their Hajj will not count as the obligatory Hajj of Islam.

However, if a Muslim apostatizes by committing an act that takes them out of Islam, and then repents and returns to Islam, their Hajj will count as the obligatory Hajj of Islam. This is because they were Muslims when they performed Hajj. The Qur’an informs us that the deeds performed by a Murtad (apostate from Islam) before having apostatized are only rendered worthless if they die a Kafir (disbeliever), because Allah (Exalted be He) says: And whosoever of you turns back from his religion and dies as a disbeliever, then his deeds will be lost in this life and in the Hereafter, and they will be the dwellers of the Fire. They will abide therein forever. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family and Companions.

Q: I am a young man working in The Kingdom of Saudi Arabia. My income is limited and is sufficient for the necessities and living expenses. Thanks to Allah, I have performed Hajj for myself three times, due to the easiness and convenience of performing Hajj for those living inside the Kingdom, whether for work or other reasons. I have a father in Egypt who has not performed Hajj yet, because he cannot afford it. He is in good health but he cannot afford the expenses of Hajj and I am unable to help him due to my limited income. Can I perform Hajj on his behalf? A friend of mine told me that my performing Hajj because of my father's inability to perform it on his own or with my help, is not permissible. Kindly, give us your Fatwa. May Allah reward you.

A: If the situation is as described, that your father is healthy and cannot perform Hajj because he is financially unable, then he is not obliged to perform it, because Allah (Exalted be He) says: nd Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allâh, for those who are able to undertake the journey. So it is not valid for you or anyone else to do Hajj on his behalf. But if you can afford to pay for his Hajj, it is prescribed for you to help him so that he can perform Hajj for himself.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q: A woman traveled to the Kingdom of Saudi Arabia and fulfilled the Islamic obligation of Hajj at the expense of another person. She asks whether this Hajj absolves her of the religious duty?

A: If this woman spent only a small amount of money on her journey to make Hajj, or did not even cover any of its expenses, the validity of her Hajj is not affected. Accordingly, if she has fulfilled all the essential requirements of performing Hajj, she is considered to have absolved herself of this obligatory duty. It does not matter whether it was she or someone else who assumed the expenses of the journey.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family and Companions.

Islamweb.com

Q: Paying a Riba-based loan is given priority over performing Hajj?

Q: I have collected zakaat donation for a very serious operation surgery abroad but after medical testing, the doctor said that the surgery cannot be performed. It is too risky. I would like to know if I can use this money to perform hajj pilgrimage with husband and children?Also if I can use the money to continue the construction of my house?

Q: As Salamalaykumiam 32 years &iam blessed with two kids,&iam an diebetic so because of some medical reasons doctors advise is not to have kids in future so my husband is asking me to go for family planning but i heard that after family planning is done hajj is not acceptable pls suggest me is it true & what should i do.my husband is thinking about my health & kids so he dont want to go aganist doctors.?

Q: Going to Hajj without paying an overpriced bill?

Q: She expects her period days during Hajj?

Q: AssalamouAlaikoum, Quick question about Hajj. I 'm planning to go to hajj this year inchAllah, but I don't want to tell anyone about it. Is that ok or no? AssalamouAlikoum.?

Q: A/Alaikum, I have a question,Please answer in lights of Quran and hadith.Thanks. I live in 3 brothers joint family.my fahter wants to peformhajj.i have a bank loan.my fahter has some other laon which i will paid in future INSHA ALLAH.my brother dosn't have any loan.can my fahter (Age 65+)perform hajj with my brother's fund(when i will take care of full family).Kindly advise.?

Q: Assalamualaikum, I have two wives , i have taken to perform Hajj to my first wife before 17 to 18 years and Now again I want to take my first wife for Hajj , though my second wife wants to come with me to perform Hajj. Please guide me whether I have to first take Second wife for Hajj or I can take my first wife .Thankyou?

Q: Thinking about sexual matters during Hajj?

Q: I went to HAJJ last year. With the lady doctor consult, I started some pills to delay my periods so I can perform HAJJ. Just before few days to HAJJ, a very slight bleeding or can say spotting starts. I went to a doctor and she advised me continue the pills and do prays and HAJJ as this spotting is a result of Harmon disturbance. I did my HAJJ and all prays and when I came home, I stopped taking pills. And my periods start. I just want to know it was right or wrong. As Allah was aware of it and I pray to Allah to accept prays and HAJJ.?

Q: Wife of a friend has committed adulery several times .Now she is going to Hajj without seeking forgiveness from my friend as my friend has said that he will not forgive till she does a open Tauba in front of close realtives of both sides . Will the Hajj be accepted without seeking forgiveness from the husband ? Will a sin like several adultery be forgiven by one Hajj ?

Q: If a woman who had post-partum bleeding attained purity before completing the forty days, will her Hajj be valid? If she was intending to perform Hajj but did not attain purity, what should she do?

Questions and answers:

Q: Paying a Riba-based loan is given priority over performing Hajj

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad ﷺ, is His Slave and Messenger.

A loan that stipulates the payment of either immediate or delayed interest is a prohibited Riba-based loan that is not permissible except when there is necessity. Accordingly, you have to repent from that loan you have taken. As long as the interests of that loan will increase if repayment is delayed, then repaying it is more prior to paying the expenses of studying. Thus, hasten to repay it with the money you currently have, whether it is from that loan or from another source, even if this will postpone performing Hajj.

You should also know that one is not obliged to repay any amount in excess of the original sum of a Riba-based loan; rather, it is not permissible for him to repay it unless he is forced to do so. For more benefit, kindly refer to Fataawa 86521 and 86136.

Allaah Knows best

Q: I have collected zakaat donation for a very serious operation surgery abroad but after medical testing, the doctor said that the surgery cannot be performed. It is too risky. I would like to know if I can use this money to perform hajj pilgrimage with husband and children?Also if I can use the money to continue the construction of my house?

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad ﷺ is His Slave and Messenger.

If when you collected these donations you did not know that you would need this operation and no trustworthy doctor informed you that you needed it and that it was possible to carry it out, then, in this case, it was not permissible for you to collect these donations. Therefore, you do not deserve this money and you should give it back to those who gave it to you. If you do not exactly know who they are and you are not able to give it back to them, then you should spend it on the people who are eligible for Zakaah.

On the other hand, if when you collected these donations you knew that you would need this operation because a trustworthy doctor informed you that you needed it and that it was possible to carry it out, and then it happened that you do not need this operation, then this money becomes your property once you owned it, and you are permitted to dispose of it as you wish, and in this case, you are not obliged to give it back as you owned it in a permissible manner.

The jurists stated that the poor person owns the Zakaah once he possesses it and if he becomes solvent after possessing it, he is not obliged to give it back. IbnQudaamah said in his book Al-Mughni: “There are four kinds of people who permanently own the Zakaah after taking it, and their situation after receiving it [i.e. if they become solvent] is of no effect , and they are: the poor, the needy, those who are employed to collect the Zakaah, and those to whom Zakaah was given to soften their hearts towards Islam; so whenever they take it, they permanently own it and they are not at all obliged to give it back if their conditions changed. On the other hand, there are four kinds of people: those in debt, those who spend it (Zakaah) in freeing captives [or slaves], those who spend it in the Cause of Allaah (i.e. in fighting the enemies of Islam) and the [stranded] traveler; then those take the Zakaah on condition that they spend it in the same purpose for which they took it; so they must spend it in the same purpose which made them eligible to receive it, otherwise the Zakaah would be taken back from them.”

If a person needs medical treatment while he does not own money for paying for the treatment, then he is considered as a poor person and it is permissible for him to take the Zakaah. Based on this, he takes the Zakaah due to being poor and he is not obliged to give it back when he becomes solvent as he owns the Zakaah immediately after taking it.

Hence, you are permitted, in this case, if the operation is cancelled for any reason, to dispose of the money as you wish, like going for Hajj with it or spending it on any other permissible matter.

Allaah Knows best.

Q: As Salamalaykumiam 32 years &iam blessed with two kids,&iam an diebetic so because of some medical reasons doctors advise is not to have kids in future so my husband is asking me to go for family planning but i heard that after family planning is done hajj is not acceptable pls suggest me is it true & what should i do.my husband is thinking about my health & kids so he dont want to go aganist doctors.

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad ﷺ , is His Slave and Messenger.

We have previously clarified that if trustworthy doctors decide that pregnancy may endanger a woman's life, then prevention of pregnancy becomes allowed; so kindly refer to the Fataawa 92361 and 83837.

It is worth mentioning here that it is not permissible to use something that can prevent pregnancy permanently; since the excuse may be removed and the woman may conceive again and thus increase Muslim offspring which is an intended purpose of Sharee’ah.

However, saying that Hajj will not be accepted after using means of family planning is incorrect and we do not know any scholar who said that.

Allaah Knows best.

Q: Going to Hajj without paying an overpriced bill

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad ﷺ, is His slave and Messenger.

Both you and the agency should have determined the price of the service before the agency started the work as a way of avoiding ignorance in the contract which affects its validity.

However, since this is the case, you only owe this agency the fee which is equal to the fee charged by other agencies for the same service and you are not obliged to pay anything more. Hence, once you have paid them this amount, you will be acquitted from liability.

For more information, please refer to Fataawa 84034 and 92618.

Allaah Knows best.

Q: She expects her period days during Hajj

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad ﷺ, is His slave and Messenger.

TawaafAz-Ziyaarah which is also called TawaafulIfaadhah is one of the pillars of Hajj without which the Hajj is void. As regards TawaafulWadaa’ (Farewell Tawaaf), then this is an obligation (Waajib) among the obligations of Hajj but the women who are in menses or in post-partum bleeding are exempted from performing it.

As regards the blood discharges, then we initially advise you not to take pills except after asking the doctor about them and making sure that they do not cause harm to you because some of these pills can be harmful.

ShaykhIbn ‘Uthaymeen, may Allaah have mercy upon, said about the use of pills to prevent menses during Hajj: “Based on what I heard from trustworthy doctors, in my view, these pills should not be used; because they are harmful to the woman’s womb, to her blood, to her menstrual cycle, and also to the fetus. For example, they say: “Among the causes of fetal deformation that has recently become more common is from taking these drugs.” So, in my view, a woman should not take them and I think that she should be pleased with this menses which Allaah had predestined for her, and she should take the Mother of the Believers, ‘Aa’ishah as her example, as she [‘Aa’ishah], like the other women, assumed the state of Ihraam for her ‘Umrah in the Farewell Hajj (with the Prophet, sallallahau ‘alayhiwasallam), but she had menses on her way at a place called Sarif, so the Prophet ﷺ, entered upon her while she was crying, and he ﷺ, asked her: “What’s wrong with you? Perhaps you are in menses.” She replied: “Yes, O Messenger of Allaah.” Thereupon, the Prophet ﷺ, said: ''This is something that Allaah had predestined for the daughters of Aadam (i.e. for all women and not for you only).” Well, had Allaah predestined this according to His Universal Will (which means that nothing occurs except what Allaah wills) or His Legislative Will (which means that Allaah may legislate something, but not everyone may adhere to it)? It is according His Universal Will; Allaah had predestined with His eternal predestination which he had written in eternity that the daughters of Aadam menstruate. It seems like the Prophet wanted to say: This is something predestined, and there is no escape from what is predestined, so you should be patient ...” [End quote]

Anyway, if you take these pills and you see the bleeding at a time that could be considered as menstruation (i.e. it fulfills the conditions of the menstrual blood), then this is menstruation. This applies if the total duration of bleeding is one day and one night (24 hours) according to the view of the majority of the scholars provided its duration does not exceed fifteen days and nights. Also, between seeing this bleeding and the time when the previous period had stopped, there should be thirteen days or more, which is the minimum period of purity between two menstrual periods.

Based on this, if you see bleeding that can be considered as menses, according to the duration that we have clarified to you above, then it is menses; in which case, you are not permitted to perform Tawaaf (circumambulation around the Ka’bah) when you are bleeding and you should wait until the bleeding stops and then you should perform Ghusl (ritual bath) and perform Tawaaf.

Moreover, you should know that (the period of) purity during the time period of menses is considered as a valid purity. Hence, if we assume that you see the bleeding and then you see the purity, then you should perform Ghusl (ritual bath) and the prayer, and all the rulings that apply to women in a state of purity apply to you. In this case, it is permissible for you to perform Tawaaf around the Ka’bah. In case you have bleeding again, then you are again considered as having a period, and the Tawaaf that you had performed while you were in the state of purity is a valid Tawaaf that is counted.

However, if you see bleeding at a time that cannot be considered as menses (i.e. it does not fulfill the conditions of the menstrual blood), then this is bleeding outside your monthly period; in which case, you are obliged to perform ablution and this does not prevent the validity of Tawaaf.

Allaah Knows best.

Q: AssalamouAlaikoum, Quick question about Hajj. I 'm planning to go to hajj this year inchAllah, but I don't want to tell anyone about it. Is that ok or no? AssalamouAlikoum.

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad ﷺ, is His slave and Messenger.

First of all, we should say to you, dear brother, that it is desirable to bid farewell to your family, your relatives, your friends and your neighbors when you go for Hajj and you should seek their forgiveness.

The Fiqh Encyclopedia reads: “It is desirable for anyone who is going for Hajj or ‘Umrah to bid farewell to his/her family, relatives and friends because he/she is a traveler like all other travelers.”

Moreover, Ad-Durr Al-Mukhtaar, a Hanafi book, reads: “Among the Sunan [plural of Sunnah, i.e. a recommended act] of Hajj and its etiquettes is that the traveler who is going for Hajj bids farewell to the mosque – the mosque of his area – by performing two Rak’ahs and bids farewell to his acquaintances, and seeks their forgiveness and supplication.”

However, if you want to hide your going for Hajj, then you are not obliged in principle to tell anyone that you are going for Hajj but we advise you to inform your close relatives, like your parents, wife and children and brothers and sisters, about your travel even if you do not want to tell them that you are going for Hajj; because if you travel without informing them, they may probably be panicked and frightened and they may think that something bad has happened to you. Indeed, the Prophet ﷺ told one of his Companions when he hid the luggage of his Muslim brother and the latter got frightened: “It is not permissible for a Muslim to frighten another Muslim.” [Ahmad, Abu Dawood]

Al-Munaawi ﷺ said in his book entitled Faydh Al-Qadeer about the reason for the prohibition: “This is because it is causing harm and distress to him...” There is no doubt that your sudden absence from them causes harm and fright to them.

Allaah Knows best

Q: A/Alaikum, I have a question,Please answer in lights of Quran and hadith.Thanks. I live in 3 brothers joint family.my fahter wants to peformhajj.i have a bank loan.my fahter has some other laon which i will paid in future INSHA ALLAH.my brother dosn't have any loan.can my fahter (Age 65+)perform hajj with my brother's fund(when i will take care of full family).Kindly advise.

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad ﷺ is His slave and Messenger.

It is permissible for your father to perform Hajj at the expense of your brother if the latter agrees to spend on his Hajj. Indeed, he will get a great reward by doing so as this is considered as being kind and dutiful to the father and keeping good ties with him. For more benefit, please refer to Fataawa 155281 and 89913.

On the whole, it is permissible for a Muslim to perform Hajj with the money donated to him by others even though the scholars differed in opinion whether or not he has to perform Hajj if others give him what he needs to spend on his Hajj. The most preponderant opinion is that he is not obliged to perform Hajj with this money, but it is permissible for him to do so and his Hajj is valid. However, if it is his son who gives him the money, then he is considered as being able to perform Hajj and he is obliged to perform it in case he did not perform his obligatory Hajj before.

In case the bank loan that you mentioned is from a usurious bank, then, initially, it is not permissible for you to take this loan and it is an obligation to repent from it if you have already taken it. In this case, you are obliged to only give back the capital money without any interest, and you should not pay it unless you are obliged to do so. For more benefit, please refer to Fatwa 86136.

Allaah Knows best.

Q: Assalamualaikum, I have two wives , i have taken to perform Hajj to my first wife before 17 to 18 years and Now again I want to take my first wife for Hajj , though my second wife wants to come with me to perform Hajj. Please guide me whether I have to first take Second wife for Hajj or I can take my first wife .Thankyou

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad ﷺ is His slave and Messenger.

A husband is neither obligated to travel with his wife for Hajj nor to bear her expenses for Hajj. Rather, this is considered as an act of charity and goodness from him and it is not an obligation on him to be just between his two wives about it. The justice that a husband is obligated to fulfill is in regard to staying overnight with each of them and spending on them the obligatory spending; for more benefit, please refer to Fatwa 160503.

However, it should be noted that a husband is not permitted to travel with any of his wives without either casting lots between them or having their consent. In case he travels with one of them without doing so, then he has to make up that period for his other wives. For more benefit, please refer to Fatwa 86264.

Allaah Knows best.

Q: Thinking about sexual matters during Hajj

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad ﷺ is His slave and Messenger.

First of all, you should know that a pilgrim should not think about matters which may arouse desire as this may probably lead him to what is forbidden.

Nonetheless, a pilgrim is not sinful if he gets an erection or has a wet dream and he is not required to do anything if this happens to him. However, it is forbidden for a pilgrim or non-pilgrim to masturbate as we clarified in Fatwa 81150. This matter is even more forbidden if the doer is in the state of Ihraam for Hajj or ‘Umrah.

In case he masturbates while in a state of Ihraam, then some scholars used analogy to equate masturbation during Hajj to having sexual intercourse. So, if a pilgrim masturbates before the minor termination of Ihraam [i.e. before doing two out of the following three matters: Tawaaf-ul-Ifaadhah, throwing the pebbles, shaving the hair], then his Hajj has become invalid but he is obliged to go on it and then make it up the next year, in addition to offering a sacrifice which has become obligatory on him.

If a pilgrim does this after the minor termination of Ihraam, then he should expiate for committing one of the restrictions of Hajj. The doer has a choice to do one of the following three matters: fasting three days, giving charity to six poor people (each person half a Saa’ [i.e. 1,240 grams of rice or wheat or similar foodstuff]), or offering a sacrifice and distributing it among the poor of Al-Haram (i.e. Makkah).

Nonetheless, some scholars did not differentiate between the two above cases (i.e. being before or after the minor termination of Ihraam), so they considered its expiation the same as the one who commits one of the restrictions of Hajj, which is the expiation that is detailed above and the Hajj does not become void because of it. This opinion is the closest to the truth – Allaah willing – while they all agree that the doer is sinful because of him committing this forbidden act. Hence, he has to repent and seek Allaah’s forgiveness for this act.

On the other hand, it is not permissible to shave the pubic hair after assuming the state of Ihraam because shaving the hair is one of the restrictions of Ihraam. Rather, one is permitted to shave it before assuming the state of Ihraam.

Finally, we advise you to be keen on learning the rulings of Hajj before going to it so that you would be knowledgeable about its rituals in order to avoid committing any of its restrictions or be neglectful about any of its pillars and obligations.

Allaah Knows best.

Q: I went to HAJJ last year. With the lady doctor consult, I started some pills to delay my periods so I can perform HAJJ. Just before few days to HAJJ, a very slight bleeding or can say spotting starts. I went to a doctor and she advised me continue the pills and do prays and HAJJ as this spotting is a result of Harmon disturbance. I did my HAJJ and all prays and when I came home, I stopped taking pills. And my periods start. I just want to know it was right or wrong. As Allah was aware of it and I pray to Allah to accept prays and HAJJ.

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad ﷺ is His slave and Messenger.

First of all, you should know that the minimum period of menses is one day and one night [i.e. 24 hours], and the maximum period of menses is 15 days. Therefore, if the total period of these spots of blood which you saw lasted for one day and one night, then it is considered menses, and if it did not last for one day and one night, then it is not considered as menses in itself.

As regards the bleeding that you experienced after you came back from Hajj, then if by adding it to these (initial) spots (i.e. by adding all the sporadic durations of spotting together), it exceeds one day and one night and its totality along with the duration of cleanliness between them (i.e. between the initial spotting and the spotting which you experienced after Hajj) did not exceed fifteen days, then all this is menses.

But if the period between the two bleedings is 15 days or more, then the second (bleeding) is menses and the afore-mentioned details apply to these spots, so if they lasted for one day and one night, it is menses, and if its totality did not last for one day and one night, then it is not menses.

On the other hand, if the time period between the two bleedings is less than 15 days, and its totality along with the period of purity that you had between them, exceeded 15 days, then it is confirmed that this bleeding is Istihaadah (i.e. bleeding outside the monthly menses). So, the bleeding that comes during your regular time of menses is considered menses and whatever exceeds it is considered Istihaadah.

Besides, if you want to know that you are pure from menses, you may insert a piece of cotton and if it comes out clean without any blood or yellowness or muddy discharge on it, then you are pure.

In addition to this, the period of purity that is between the two bleedings is a valid period of purity during which you are obligated to perform the prayer and all other acts of worship.

Having known this, you would be able to determine whether these spots were menses or Istihaadah. If it is Istihaadah, then you are not required to do anything, and your Tawaaf and all your other acts of worship are valid, Allaah willing. But if it is menses, then your Tawaaf was not valid according to the view of the majority of the scholars; in which case, you must return to Makkah in order to perform Tawaaf and Sa’y because you are still in the state of Ihraam. For more benefit, please refer to Fataawa89179 and 82627.

Nonetheless, some scholars are of the view that the Tawaaf of a woman in menses is valid but she has to slaughter a Badanah (a camel or a cow); for more benefit, please refer to Fatwa 115986. However, we do not see any obstacle to acting according to this view, especially if it is difficult to make up for this matter.

In any case, you are obligated to make up the prayers that you had performed without performing Ghusl during the interval between the two durations of bleeding if we presume that it (the bleeding) was menses, because a period of purity between two bleedings is a valid period of purity as we previously clarified. For more benefit, please refer to Fatwa 82827.

Allaah Knows best.

Q: Wife of a friend has committed adulery several times .Now she is going to Hajj without seeking forgiveness from my friend as my friend has said that he will not forgive till she does a open Tauba in front of close realtives of both sides . Will the Hajj be accepted without seeking forgiveness from the husband ? Will a sin like several adultery be forgiven by one Hajj ?

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad ﷺ is His slave and Messenger.

Allaah forgives out of His Favor and Mercy for a person who has an accepted Hajj all his/her previous sins – whether major sins or minor sins – as confirmed by authentic Sharee'ah texts. In Fatwa 81549, we clarified the difference of opinion among the scholars as to whether Hajj wipes out the major sins and the minor sins altogether, or only the minor sins; we also clarified the preponderant opinion on this issue.

Besides, performing Hajj once wipes out all previous sins even if these sins were repeated several times. In addition to this, if this woman sincerely repents, then repentance wipes out her previous sins. For more benefit, please refer to Fataawa87903 and 86527.

Also, it is not a condition for the repentance of this woman from Zina (fornication or adultery), to ask her husband to forgive her, firstly, she is Islamically required to conceal her sin. The Prophet ﷺ said: “Whoever happens to commit any of these filthy things, should conceal himself/herself with the screen of Allaah." [Al-Haakim and Al-Bayhaqi - As-Suyooti graded it Saheeh (sound) and Al-Iraaqi graded it Hasan (good)]

Secondly, the scholars stated that in case of such kind of moral rights, it is enough to repent, regret, seek forgiveness and supplicate for the person against whom these sins were committed; As-Saffaareeni said: “The right of a human being is either a right that can be given back by the same kind of thing like money and the value of damaged things or a right that cannot be so. The first kind should be given back to its owners (like money). As regards the second kind of rights that cannot be given back by the same kind of thing, and can be given back by other ways – like the rights related to committing Zina, backbiting, slandering and accusing someone of Zina – then the repentance from this kind of sins is by regretting, not committing the sin again, seeking forgiveness as often as possible for the person whom one backbited, but one does not need to inform him or to seek his forgiveness about all these sins…”

Therefore, if this woman performs Hajj fulfilling the conditions of a valid Hajj, and her Hajj was not invalidated by any matter that invalidates it, then her Hajj is valid.

On the other hand, the husband has no right to oblige his wife to proclaim her repentance in front of the members of the two families or in front of other people; rather, she is required to repent between her and her Lord, as she should conceal her sin as we previously discussed.

To conclude, if this woman repents, and she becomes a righteous woman of good moral conduct, then her husband should continue his life with her as if nothing had happened, and he should be keen on disciplining her according to Islam and ‘Eemaan (faith), and he should oblige her to protect herself by wearing Hijaab and avoiding mixing with non-Mahram men or being in seclusion with them.

Allaah Knows best.

Q: If a woman who had post-partum bleeding attained purity before completing the forty days, will her Hajj be valid? If she was intending to perform Hajj but did not attain purity, what should she do?

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad ﷺ is His slave and Messenger.

ShaykhIbn ‘Uthaymeen said: "If a woman who had post-partum bleeding attained purity before the completion of the forty days, she should perform Ghusl, then she can do all the acts of worship that pure women can do, even performing Tawaaf. This is because there is no specified minimum period of time for post-partum bleeding. If she did not attain purity, her Hajjwill be valid, but she should not perform Tawaaf until she attains purity. This is because the Prophet ﷺ , prevented women who were menstruating from performing Tawaaf and a woman who has post-partum bleeding takes the same ruling."

Allaah Knows best.

References:

Islamqa.com:http://islamqa.info/en/ref/31822/hajj

Fatwaislam.com:http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=772

Alifta.net:http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&BookID=7&PageID=3807&back=true

Islamweb.com: http://www.islamweb.net/emainpage/index.php?page=result&q=hajj

4863 Views

Correct us and Correct yourself
.

Comments

Top of page

Islamqa.com

Questions and answers

Q: I want to know about Hajj in detail.

Q: I have decided to do Hajj this year in sha Allah. I hope that you can give me some advice which will be of benefit to me during Hajj. I would also like to ask this question: are there are rulings that apply specifically to woman during Hajj, distinct from men?

Q: A man intended to perform Hajj but when he went there he died. He had sold all he had in order to go for Hajj. What is the ruling in this case? Is he regarded as a Hajji?

Q: Can children be taken along on Hajj? Will Hajj be recorded for them if I perform the rituals on their behalf, or what?

Q: What should a person do who wants to do Hajj and has not performed Hajj before, but he is banned from travelling and he cannot travel outside his country? Can he ask someone to perform Hajj on his behalf?

Q: If a person does Hajj with haraam money, is his Hajj valid or not?

Q: There is a woman whose husband has died, and she wants to travel for Hajj during the ‘iddah. Is that permissible for her? Please note that she has already performed the obligatory Hajj.

Q: What is the ruling on one who sends his parents for Hajj when he has not done Hajj for himself?.

Q: Is it 'Fardh'(obligatory) for a man to send his dependant wife to Hajj if the man is having enough money for the same?

Q: Is it permissible for a woman to go for Hajj even if her husband has not given her permission?

Q: A man who is not weak in his religious commitment performed Hajj, but he committed the secret habit (masturbation) once during on the nights when the pilgrims stay overnight in Mina. Does he have to do anything?

Q: I am going to do ‘Umrah before Hajj in sha Allah. Is it acceptable for me to do ‘Umrah on my own behalf and Hajj on behalf of my father? In this case do I have to do offer the hadiy (sacrificial animal) like one who is doing tamattu‘ (a type of Hajj), or not?

Q: I am a young man and I have sufficient money, praise be to Allaah. I found an opportunity to work during Hajj whilst performing this important obligatory duty at the expense of a government department. Is my Hajj acceptable or not? Please note that this is the first time for me to do Hajj.

Q: A man did Hajj, then later on he became negligent about prayer and stopped praying. Then he repented after that. Is his first Hajj valid and does it count as the Hajj of Islam (obligatory Hajj), or does he have to do Hajj again?

Q: I have done Hajj, praise be to Allaah, but my parents both died without having done Hajj. I want to do Hajj on their behalf – should I start with my mother? When I have done Hajj on behalf of one of them, I want to borrow money and delegate someone to perform Hajj on behalf of the other.

Q: Her husband gave her permission to travel for a naafil Hajj then he retracted it; can she travel without his permission?

Q: Is there a particular etiquette that the traveller should pay attention to, especially when travelling to Hajj?

Fatwaislam.com

Question and answers:

The Husband Forbidding The Wife From Performing The Hajj

Q: I have a relative who died during the month of Ramadhan and before his death he was lax about offering the prayer and paying Az-Zakah. He never performed Hajj during his lifetime. Is it permissible to perform Hajj on his behalf, and likewise, to pay Az-Zakah (for him)?

Q: For three years I have submitted requests to my employer so that I may perform the obligation of Hajj. However, the requests have been denied, as the work needs me. Is there any sin in me for that? Is there any sin on me if I perform Hajj without them knowing or without their agreement?

Q: What is the ruling on the women using pills that prevent the monthly menstrual cycle during the days of Hajj?

Q: A woman says: My mother is in Morocco and I work in Saudi Arabia. I want to send for her so that she can come and perform the obligation of Hajj. However, she does not have a Mahram, because my father died and my brothers are not able to go to perform the obligation of Hajj.

Q: Our parents died and they did not perform the obligation of Hajj, nor did they leave a testament concerning it. Should we perform Hajj for them and how is that done?

Q: I have about four people who have died among my uncles and grandparents. Some of them are men and some are women, but I do not know some of their names. I want to send someone to perform Hajj for each of them from my own personal money.

Q: I want to perform Hajj to the sacred House of Allah, but I do not have what will suffice me for that. The place where I work agreed to give me a loan to cover the expenses of the Hajj, which is to be repaid by deductions from my salary afterwards. Is this acceptable?

Q: Should I perform Hajj for my two parents who died without performing the obligation of Hajj due to their poverty. I would like to perform Hajj for them, so what is the ruling regarding that?

Q: I heard that if the Mutamatti' returns, to his lands, his Tamattu' is broken. Is it permissible for him to perform Hajj has a Mufrid and is he not obligated to sacrifice an animal?

Q: What are the things that the Muhrim must avoid?

Q: What should the woman in Ihram do if some hair falls out of her head against her will?

Q: I performed the obligation of Hajj and during one night while I was in Mina, I had a wet dream and I was not able to bathe. Is there any sin on me?

Q: If the woman gets her menses before she performs Tawaful-Ifadhah, is she allowed to travel to her family. And then return after that for the Tawaful-Ifadhah? Or is she required to wait until she becomes pure and then perform the Tawaf?

Q: What is the ruling if the prayer starts and the Hajj pilgrim or the Umrah pilgrim has not completed Tawaf or Sa'y?

Alifta.net

Questions and answers

Q: In which year, following the Hijrah (Prophet’s migration to Madinah), was Hajj made obligatory? What is the most authentic report in this regard?

Q: Are major sins forgiven by virtue of Hajj Mabrur (Hajj sincerely done, not mixed with any sin, and is accepted by Allah)? When is trade permissible in Hajj?

Q: Is it preferable to perform Hajj every year for whoever wishes to do so and it is not difficult, or is it better to perform it once every two or three years?

Q: I made a vow to Allah to perform Hajj every year. Before this I was not an employee, but circumstances changed and I was recruited by the army. My superior officer does not permit me to perform Hajj every year. Have I committed a sin in this or not?

Q: A woman performed Hajj (Pilgrimage) while being pregnant, and after returning from Hajj she had a miscarriage, Does this Hajj suffice for her and her dead baby or not?

Q: What is the ruling on a wife's traveling to perform the obligatory Hajj without her husband's permission?

Q: I performed Hajj twice; one at the age of ten, and the other at the age of thirteen. Are these two times count for the obligatory Hajj?

Q: If a young boy or girl performs the obligatory Hajj, will it suffice to discharge the duty on their part or is it just considered a voluntary form of ‘Ibadah (worship) whose reward goes to their parents?

Q: After performing Hajj, a person committed Zina (sexual intercourse outside marriage) and sometimes neglected Salah (Prayer). Later, this person repented to Allah. Is this person's first Hajj sufficient or should they perform Hajj once again?

Q: A woman traveled to the Kingdom of Saudi Arabia and fulfilled the Islamic obligation of Hajj at the expense of another person. She asks whether this Hajj absolves her of the religious duty?

Islamweb.com

Questions and answers:

Q: Paying a Riba-based loan is given priority over performing Hajj

Q: Going to Hajj without paying an overpriced bill

Q: She expects her period days during Hajj

Q: AssalamouAlaikoum, Quick question about Hajj. I 'm planning to go to hajj this year inchAllah, but I don't want to tell anyone about it. Is that ok or no? AssalamouAlikoum.

Q: Thinking about sexual matters during Hajj

Q: If a woman who had post-partum bleeding attained purity before completing the forty days, will her Hajj be valid? If she was intending to perform Hajj but did not attain purity, what should she do?

References:

Q: I have decided to do Hajj this year in sha Allah. I hope that you can give me some advice which will be of benefit to me during Hajj.
I would also like to ask this question: are there are rulings that apply specifically to woman during Hajj, distinct from men?