Book of Hajj from Summarized Fiqh of shaykh Fawzan

AI; Ibn Ab" rillib may Allah be pleased with him narrated that the Prophet PBUH said: "Whoever has the p rovision and the riding animal or means thM can cnrry him 10 the House oj Allah i

V:HAJJ

I

CHAPTER

(Pilgrimage)

Hajj (Pilgrimage) is considered onc of the pillars and major acts of Islam;

Allah Exalted be He, says:

" And {duel to Allah from the prople i a pilgrimog<! I(} the House - for whoe " i ble to find thereto" wuy 8u/ ",h." " did'elieves (i.e refuses) - then indetd, AI/ h i.frwfrom need of

That is to say, Allah has made an obligation On Muslims to perform Hajj

to Mecca, as indkated in the word "due" in the aforesaid verse In the Same verse, Almighty Allah refers 10 thme who abandon this act of worship as disbelievers, saying:

" •• But whoever dis""Ucvl'S {i.e rofu.e./· then ;ndeed, Allah is

f ree/ram need "fIliI world • " (Qur'1n: Alu '[mran: 97)

v, llAJJ

All this confirms that Ha)) is an obligatory act of worship and whoever

does not believe in it is uniformly agreed to be a disbel iever

Allah, Exalted be He commanded Hi, Intimate, Prophet Ibrah lm (Abraham), saying:

" • And proclaim to th JUople the Hajj (pilgrimag«/ •

(Qurln: AI -liajj: 27) Moreover, AI; Ibn Ab" rillib (may Allah be pleased with him) narrated that the Prophet (PBUH) said:

"Whoever has the p rovision and the riding animal (or means) thM can cnrry him 10 the House oj Allah (i.e the Ka 'bah) and he does not perjorm Iiaj), rilell it does 110 maller ifhe dies as a few or

a Christian."'

(A marfu' (traceable) iJ.adill, reluted by At · Ti rmidhi and other compilers

of Hadirh, and d""med ",Ilia (anthentic) al50 by At·"J"irmidhij

The Prophet (PBUH) also said:

"Isklm is based 011 five (pillars): (i) lestifying tirat there jj no deity bllt AI/ah and that Mub.mmnad is the Messenger oj Allah: (ii)

perjormil1g the (compulsory congregational) prayers dutifully and perjectly; (W) I'ayi'lg (iv) observingfasting dur;'Ig th e month ojRm",l!!.dl1; (v) perjorming Ua)) (i,e Pilgrimage)jor those who can afford it."

The phrase "who ((In afford it" implies a condition On whom

Uajj is obligatory; that on e must have enough provisions and means of

transportation to travel to Mecca and return back to one', folk

The reason why Allah decreed Hajj is shown in the following ver"",

"That m"y wUn" , i.e aI/end} Mnefiu for Ihemut""s and mention Ihe N"me of AI/"h 0" k"own [i.e specific! da)" 0 ,' whal Ht has provided for Ihem of {sacrificial/ animals n

{Qur'1n: Al-Hajj : 28} Allah continues:

nTh." Id tll.", end their untidin" and fulfill th"'r vow "nd /'trform tawtlf' arou"d the Andenl House.n

(Qur'in: AI-Hajj: 29)

0uf"<T 1: The Oblig.,ion of (Pilgrim.g<l '05

In words, the reople the beneficiaries from Ha)), not Allah, A/fah ufreefrom need "f the w"rids, (Qur'an: Alu 'Imdn: 97) Allah

is by no m ans in of the pilgrims, unlike the pilgrims who are in need of Lord to glorify and worship [t is th e people who need Allah SO they come

to Yisit His House seeking His aid to th ir

The obligation of J:iI1jj is as last pillar of Islam, aftN prayer,

Zakdh, and fasting This is because prayer, the basic pillar of relig ion, is

five limes a day, so it has 10 be the first pillar of Islam Zllkill1 has

10 come n.xt, as it is always combined with praye r in many Qur'anic verSes Similarly, fasting follows them , as it is regularly observed, but once a year On lhe oth hand, Ha)j waS prescribed in Islam in the ninth year A.H (i.e after the Prophet's Hijrtlh (Imm igration to Medina) according to the majority of

scholars We should also know that the Prophet (PBUH) performed Hajj only

once in his [ifetime and it is called the Farewell Ha)) which was in the tenth year A.H • ' but (PBUH) rerformed 'Umrah (Lesser Pilgrimage) four times'

in his li fetime

The main purpose of [jajj and 'Umrah is to worship Allah in the places he

commanded us to worship Him therein Allah's Messenger (PSUH) said:

·Pebble throwing IlHd performi'lg sa 'y (i.e going between

Ilnd A{·Marwah) are made (i_r_ decrred) for mrntioning Allah."'

Hajj (Pilgrimage) is I,lniform ly agreed upon by Mus[im scholars as an obligatory aCl of worship, and ooe of the pillars of Islam It is prescribed for all Muslims; they are to perform Haj) once in their lifetime provided can afford it and it is a collective duty on a ll Muslims at a set time every year

On oth er hand, any performance of l1ajj other thao the obligatory on e is

considered a voluntary act of worship

Concerning' Umrnh, many scholars regard it as a religious dUly, for when the Prophet (PSUH) Was asked if women had to in jihdd (fighting

in the Caus e of All ah), he (PBUH) replied:

'Yej, there is a jiMd prescribed for them in which there is no fighting, namely Ha)j and

Accord;ngly, if 'Umrah is authenticated to be a religious duty for women, then the more it is so for men , To illustrate, a man said to Prophet (PBUH), "My father is an old man who Can neither perform [jlljj nor' Umrah

nor n'e n travel" Upon that, tht Prophet (PBUH) said le him:

'Perform li.<>jj 'Ummh 011 of your

V: /iAj)

(Related by the Fi," Compile",of Hadith and (authentic)

by At · Tirmidhl)

According to the aoove, it is obligatory for a Muslim 10 p"rform Hajj and

Urnrah once in a lifetime; th e Prophet (PBUH) said:

'Perform Jiajj only once, and whOt'ver performs it more than thOl,

it is a voluntary act for him."'

In Muslim (Muslims Authentic Book ofHadith), il is narrated on the

authority of Ab" HlIrayrah thal the Prophtt (PBUH) $.id:

·0 people! Allah has made JJpjj obligatory for you, so puform Hajj." VpOH Ihat, a man asked, "(Is it to be performed) every year?" The Prophet (PBUH) answered, "If I were to say 'Yes: it would become obligatory (for you to perform it every year) and you would not be

able to do it:'

A Mmlim, male Or fe male, must p" rforrn tht obligatory Hajj as SOOn as one is able 10, and whoever def.", il without a legal excuse is deemed sinful, for t he Prophet (PBUH) said:

"Make lume to (perform the obligation of) Hajj,for the o"e of you does nol know what mighl ajj!ict him:"

(Related by Imam Ahmad)

There a re five co n dit ions that must be f u I flU ed as prcrcq u i sites of performing

11ajj: 10 be a Musl im, to be sane, to have reached puberty, to be fre<! {nol a

slavd , and 10 be able tn perform it Those who meet thest prerequisites art'

obliged to perform Hojj immtdiately,

Performing 11ajj and 'U,nroh for a little boy is accepted as a supererogatory aCI ()f worship, as indicated in the l1adilh narrated by Ibn 'Abbils:

i\ woman lifted up a boy to (,how him 10) the Prophet and said,

'Would rhis (hild) b credited willl performing Ha)F' He (PBUH) replied, 'Yes, and you will hl1ve a reward: ""

(Related by Im1m Muslim)

Clupl<r 1, "Ill< Obliga<ion of fipjj (Pilgrim.gel

Scholars unifonnly agree that if a boy p-erforms iJajj reaching puberty, it is sli1l obligatory for him to do it OnCe again when he is an adult and has the ability to do it That is to say, iJaj), which is p-erformed in childhood,

does not spare a p-erson the obligatory iJajj when reaching puberty, and so is the case of ·Umrtlh

AI; for a child under the age of discretion his guardian can assume ibram (a

state of ritual consecration during iJajj or 'Umrah) and declare the intention

to iJajj on his behalf Th e guardian should stop the child from doinS

whatevu acts which are forbidden during iJajj, and should p-erform jawa!

(circumambulating the Ka'bah) and ,(J'y (going between and AI Marwah) on behalf of the child while carrying him The guardian is also to accompany the child to Mount ' Arafah, Muzdalifah, and Min1, throwing the p-ebbles on his behalf

-However, if th e child reaches the age of discretion, he can assum e

ibrllm and declare the intention to perform iJ")) after seeking the

permission of his guardian The child is 10 perform whatever rites of

Hil)) he can do, and his guardian performs whateve r the child is unable

to do on his behalf, such as throwing the pebbles or the like If the child

is unable to walk, his guardian can carry him performing jilwdj, sa 'y, etc

Still, the child must perform whatever he can perform himself, whether

or not (he is) at the age of discretion, and it is impermissible to perform any of the rites of Hai) on his behalf as long as the child is able to perform

it himself Also, he should avoid whatever acts forbidden to be done by adults during Hajj

one capable of performingHajj is that who can afford it both physically and financially, the one able to endure Ih e journey and have enough money

to go and return One has also to be able 10 supply one's children and whomever one financially supports, leaving them enough money until one returns In addition one has to all debts and fulfill all one's financial duties before heading for liajj, provided the journey to Hajj is for the pilgrim's life and

So, if a person can afford Hajj financially but not physically, such as being

disabled by old age oran incurable chronic disease, one in this may assign someone to perform Hajj on his behalf Ibn AbMs (may Allah be pleased with him) narrated:

V'iJJ4U

"A womall fTfJm (11,e lriw of) Khalh 'am SQid, "0 Messellger of

Allah! The obligalion of Hajj tlljoillM by Allah Iuu !>«ome due

011 my farher tllld he iJ old alld weak, and he call1lOf si! firm on Ihe

mOllnl (la Ira vel); may 1 Hajj 011 his Whalp.' The Prophd (PBUH) ""plied, 'Y"-,)'Vu may.'· n

Hajj on hi s own first, according to the following hlldith by Tbn

'Abbb (may Allah with him):

"The PrDphtt (PBUH) heard a man saying talbiyah in Ihis way, 'Hut 1 nm nl Your 0 Allah, on behalf of Shubrum"h:

He (Ihe Prophet) asked, 'HaW!)'Vu performed Hnjj on )'Ou, OWn behnlp.' The mnll said, 'No.' The Prophel (PBUH) said 'Perform Hnj} 011 your own bmnlf firsl, then ptrform il all ,"h"lf of Shubrum"h: - "

(Related through a good chain oft nsminers and;s

(.utIle-IItic) by AI-Bayha'1i)

The one who performs Hajj on behalf of 3nothcr should be gi",n e nough money to cover the costs of the journey back al'd forth However, he should

by no means get (us in return for this and should neWr use it as a

muns of earning money H who Hajj on behalf of another should

be doing this with the int.n tion of helping I Muslim brother or sister and also viliting Ihe House of Allah (the """bah) and the ncrt'd pr«incls Thu one's perf"onnance of Hnjj on behalf of another should be intended for the Sake of

Allah, root for any worldly purpose On Ihe other h and, if Hajj is performed in thl$ Wily in mum for money, thm it will be invalid

Endnotes

I At· Tirmidht (R 11) 13/176)

2 I"""f Cir<u",ombulohng lb K.' bob

) AI · Bukhhl 18/134) and Mu.Jim (:lOl5) 1(1460) SH .1 , MLUlim (29041) 14140-1 1

4 AJ·llukhh1 (178) 1317571 ond Mu,.rim (:lOll) 14/459)

5 AbiI Dtwtld (l!WI) [U.J.071 _rHI At· Tirmidhl (902) [JIl+6j

6 Ahrnld (2S198) 1611661 An· Nun (2617) 11I121) ond loo Mijoh (291U) 11I41}) Se<

.100 AJ· Bnkhlorl [314801

Chap«r 1: lh< ObIi&, rion of lJ.ajj (l'il 5ri mag<)

7 AM D1w ild (1810) [21276 ] At-Tirmidhi (930) [31269] An-N 1'1 (2620) [311 17] and Ibn (2906) 1)14151

a Abil Diwiid (1721 ) [2lnn An -No;.!L (2619) [311 17 ] nd lbn Mij h (2836) [31406]

CHAPTER

Women's Hajj and Rulings on Performing It on Someone's Behalf

l:ifljj is pl"C'scribed for every Muslim, male or female, yet there are some

additional conditions for f:J.ajj Ihal are obligatory for women A wOman must

be accompanied by a maUr " ' during/:iajj I! is impermissible in religion for

a woman to travel for l:iajj or anythingdse without a mauram, for the

'0 Messenger of Allah! My wife is proceeding/or Hajj and I have

enlisted in the army for such·and-such a Thereupon, Ihe Prophet (PBUH) said 1o him, "&1, and perfonn liajj with your wife.·l

avoid corruption or Sl:duction on her part or others when she is abroad alone,

im;\m Ahmad (may Allah have mercy on him) !aid:

"A mahram is a prerequi,ile, rhu" il is not obligatory for a woman who has no mail ram /0 perform Haj), or to make Someom perform

it on her behalJ

The man",m of a woman should bt her nu.,band (lr any person unmarriageable to her forever, either by kinship such as a brother, a father, an uncle, and a nephew, or by being unmarriageab le to her for a legal reamn such

as a foster brolher, or by affinity, such as a stepfather or a stepson To illustrate,

il is narroted in Sahih Muslim (Muslims A"th.n/ic Hook of Hadith) that the

Prophet (PBUH) Sil id:

"It is not lawful fo r a wmMan believing in Allah /a undertake

a journey extending OVer three days or more unless she is in tile company of her !ather her SO" her husband, brotlier, or any oIlier mahram:

A woman must cover the expen>es of her m"hro", during the journey of Hu)) Therefore, a woman is not obliged (0 perform Hajj until she has enough money to COver her own and her m"lI rom', expenses to and fro

If a woman find, a mtlilrom yet she delays perfnrmingHtljj, out of nrgHgence,

until she loses him while she still possesse, the finaocial capability she has to wait until ,he finds mahmm However if she has lost hope in finding another mallram she is to find so meone to perform Ii.ajj on her behalf

If someone is obliged to perform Hajj but he died before doing it an amount of money, enough to COver the Ha)j expenSl:' should bt taken out

of the capital of his inheritance and given to someone to perform it on his bthalf Al·Bukhari rdated on the authority of Ibn 'AbbA, (may Allah be pleased with him) that:

"A WOm"n said to tile Prophet, '0 Messenger of Allah! My mother had vowed /0 perform Hay b"t sIIe died before performing il May

I perform liajj on her behaift' He replied, 'Yes, perform liajj on her behalf Had there been a debt on your mother would you haw paid

it or not? (If ye,) ,0 pay Allahs debt as He has more right to fu!fill

His debt (j.e the obligation of Hojj): "

aforesaid badill' proves that anyone who dies befo,", the obligation of Hajj, then his SOn or guard ian should do it on hi behalf or they should find someone to do il on his behalf provided that the expenses oflhe

l:J.ajj journey is taken from his inheritance Moreover, the guardian should also pay the debts of the dead person; schola rs uniformly that the debt of a

man should be taken OUl of his mon ey and sO should be any other f,nancial

(such as tbe expen"'s of performing Hajj for him and the like) According to another hadith, the I'rophet (PBUH) enjoined a woman whose si ster vowed 10 , Ha)) and died before fu lfilling it, to perform Hojj on her behalf Similarly, il was related in the Sunan of Ad -Daraqulni that

he (PBUH) enjoined a man father died before performing the obligation

of liajj to p erform il on behalf of his father ' , That i 10 say, th.re is not much legal between the obligation of a legislative origin and that which vows tlpon himself; bolh have to be fulfilled, whelher il is enjoin ed by Ih e de<:ea ,d in his/her will to perform it on his/her behalf or nOI

no longer obliged 10 perform it h is as if he has performed it In this case, the one performing Hajj for another is called a Udeputy pilgrim,» Upon p"rforming on behalf of anot her, a deputy pilgrim have the intention of performing Hajj on that p"rso n's behalf and he is to chant

talbiyah also on his beha lf; it is sum,ie"t 10 make Ihe intenlion 10 perform the rites of Hajj on behalf wit hout mentioning his name However,

if the deputy pilgrim forgets Ihe name of the person on behalf of whom he is performing lioj), he can declare inlenlion and recite talbiyhah on behalf

who ha given him money to p" rform Ha» on his behalf, wilhoul mentioning his name

h is recommended for a Muslim 10 perform Hajj on behalf of his parents

whether Ibey are dead or alive but lacking the abilily 10 do it; a Muslim is

to ,.,rform il on his mother's behalf flrSI, as Ihe molher is worthier of one', dutifulness

"

Endnotes

1 Manram, A wom,n" husband or ny u"m.rriage.bl kin "fh,,

2 Al-Bukh1ri (1862) nd (1086, 1087), nd Mwlim ( 1)41) and (1338)

CHAPTER

Preparations

Hajj has a magnificent vinue and a great reward At-Tirmidhl narrated a

marf(j ' {tmceable} aad/rh, which he deemed lab.ia (authentic), on the au thority of' Abdun.,h [bp Mas'iJd stating that the Proph t (PBUH) said:

·Perfon" Hajj and 'Umrah (UsseT Pilgrimage) making them follow

each olller,for they remove poverty and sins as a blacksmiths bellows

remo",", impurities from iron, gcld, ""d And an accepted p"jornlance c/Hajj gets no reWl>rd I",s than Paradise."'

it waS narrated in Sab.ib.AI-BukMri (AI-BukMrfs Authentic Book

of I:ituiirh) that' A:ishah (the Prophet's wif e) asked the Prophet (PBUH) saying:

"We see that jiMd' ;s the best of (good) deeds, ,(} should "'" no/ (as women) participate in jihlld?" He (PBUH) replied, "The best and the most lUpe,ior jihdd fo r women is the auepted perjDrmaMce (}jHajr'

416 Y'iiAJJ

It is important to point out that an accepted performance of Iiojj is that which

is perfe<tly perfonned and not tarnished with ill deeds_ It is also maintained that an accepted Iiojj is that which is worthy of king accepted by Allah

on e intends to perform tlajj, one should repent of all one ,ins, and free oneself from k ing unjust to others by returning rights to those to whom they are due One should abo return all tru,ts, loans and debts in one's p<lssession to their owners setting out for tlojj Moreover, nne should ask the forgiveness of those whom one has wronged, and should also write one's will departure In ca,"" (lnc could not settle such obligations kfore traveling for one should authori'e someone to do them on On es khalf

Oo e as well, should ,""cure on es ch ildren and those one supports with enough money until one's return Furthermore one must make 'ure that the money

on e u,""s for the expemes of Iiajj is lawfully obtained, and should also lake enollgh provisions and money for the trip so that one might not need the

assistance of anyone there provided that one's provisions k lawfully obtained;

Allah, Exalted be He says:

you who believed, 3pend from the good I";"g$ wit kit y<JU

have tarned •• » (Q ur'an: Al-Baqarah: 267)

In addition to the ahove, a pilgrim should try to find a pious companion to morally support him during the journey and while performing the rite, of

a righteous mate to guide him when h i, wrong and to remind him when he fOlgets On the other hand, a pilgrim should new his intention, determining that hi s performance of tlajj is only for theSakeof Allah A pi lg rim should also treat people with kindness and good mann ers, avoid quarreling or annoying others, and safeguard his tongue against insult, backbiting, and w hatevcr does nOt please Allah and His Messenger

CHAPTER

a"" times for lilljj and certain siles for en tering slate

ofihnlm

The tima specified for liajj arc mentioned by Allah, Exalted be He, when

He s.ap:

ob/lgM",." "po" him"" [by tnUrlng the stalt of Ibr4m}

lite", i r ID k for him) n" 1U".,j relatio,,' and " " disobMitn u

,,,uI "" "Upllling ""ring HQjj (QUI'!n: AI-Baqarah: L 9 7) These months ShawmJ, DhIll·Qa· dab and the first ten days of DM1-

l:Iijjah Themort, anyon e woo enleTS the stale of ibnlm in tiles<! months with

th e intentioll to perform Hajj must a'fflid words and <ktds which

contradict the purity of that act of worship, and should also be preoccupied with good deffis and abide by piety

·"

The Sites for Enteri ng the State of lhrlim

They all' th e specific places which a pilgrim must not and head for Mecca without entering the state of ibnlm (a slate of ritual consecration

during Ha» Or • Umrtlh) , declaring hi intention to perform tilljj Thes<: places

were pointed out by the Prophtt (PBUH) as menlioroed in the narration of AbdulUh Ibn "Abbls who Roid:

"Allah:< (PBVH) spWfifil Dhlll'liu/Ilrfph (as a site

Jar-ihrdm) for Iht proplt of Medina, AJ-JubfaJr fo r lire of

Mh-Shdm.' Qanwl·Mal1lJzil Jor Ihe peuplt of Ntljd, And Ya/am/am for the petlple of Ytmt tt Ulying, 'Th q art' (sitts for ibr<lmJ for those people and jor any Olhtr prople wming tl/rough th em (i.e those

silts) with lire i"ten /I"on ofperformillg HaJj and ' Umrah (Lesst r Pilgri/llQgt) Ami is living withi" thest boundarits ron

Im1m Muslim rriafed on the authority o f Ilbir that Prophet (PBUH) said,

• The mllhllU' of the prople a/Iraq is DMI -·Irq.··

The behind se tting Iuch "'iqdts for 1:Jajj Is as fo llows: House of Allah (fhe Ka'bah), bei ng so and honored by Allah i, fortified by

Allah through Mecn and protected by the Sanctuary o f Mecca which, in !Urn,

is glorified by mlq6ts beyor>d which ca n not pus withoUl being in the slate of ib:nfm as a sign of honor and glorification to the House of Allah

fa rthest of thew siles for enlering lardm is Dhul·tlulayfah which

is specified for Ihe people 0( Medina; the distance between this place and Mecca is about a ten ·day journey (on cam els o r the like) As {or the pe<:>pl e

of Ash·Sham Egypt and MQI"OC(O, site for Ib.mm is Al · Juhfah which is

some say il is even further Yalamlam which ;, two-night journey far from Mecn, is the sile for lardm for coming from Yemen The site for ib • .!m

(a -"ate of ritual cOll5«ratioo during Hajj or 'Ummlr) I"or the ptopk o f Najd

is Qamul-Maohil - now known as As-Sayl _ which is two- n ight journey far from Mecca As the p«Jple of Iraq and of the East, the site for

i/vlfm is Irq, wh ich is two- night journey far from MKCI These are Ih e sites for en,,-ring Ib"'m for the ptople of the aforesaid places and th<Jl;e paliSing thrnugh them with intention of perfonning 1:Jnjj or Urnrah Regarding

who dwell in places that are nnnr to Mecca than aforementioned plic", lar.l", for Hujj or ' U",mh from thei r places A$ memiontd

above the residem of Mecca however enter litr.l", for l:iajj from their own nsidnlce i.e from place, at M :ca itself; they do not to get ou t of Me<:co

to lar.lrn from there However when it comes to ·Ummh they h.'1: to

get out of M«GI to the nearest precincts wherefrom they can a!.Sume ibr"",

As for those who do not pass by ony of the ofore$llid sites o f illmm o n th.ir way to pnfonn H"jj have to jbr.lm once they know they are at the neartSt opposite 10 any o f llIese sitl'S rtlalM that' Umar Ibnul·Kha111b (may Allah be pleased with him) said to the people ofl q;

"Mak your for Ill."", a place siluuled oppOSilt IQ it (I.t opposile

10 Qa rMul·MuMo:\zil II,e plllct of Ibr"'" for lil t people of Najd) on )'Our U5ual way,"

Similarly those who travel by plane should assume iar"m oroce they know

that they are (n lld to a ny o f the sites for ibmm du ring the flight Ho,"""r

tller should be prepared before getting o n bN.rd the plane by ritual bathing

l nd dnning Afterwards whenever the plane reaches a place that is panUeI to any of the aforesaid ites fo r iardm they hould declare the in tention of iar4rn

and chant lalblY"h in the plane It i impermissible for one to delay iaMm until

the plan e lands in the airport of Jeddah as some pilgr ims mistakenly do as both Jeddah and Bohrah are not Sites for Ib.nlm except for Iheir own people or anyone who intends to perform l:i"jj or 'U",mh while being there Otherwise

it is to assume Illmm from Jcddah IS it will be regarded as

n.cgIigcroce of one of the rites of Hajj namely ianlm from one of

its decreed sites a nd one in this will be obligtd to slaughter a gerifleial animal in upiation

Here i! a common mistake made by many people IInd it has to be poinlM

o ut; some people mistakenly believe that they have to take a ritual bath before ISIluming lurdm arguing thnt thi s i not possible while being in a plane and

$0 on Therefore it is important to point out that IIlMm means declaring the inlention to the riles o f Hajj or ·Ummh avoid ing the lets prohibited

to bedone while being in a Slate of ihrdm as much as possible As for washing wearing pnfumes and the like they are acts of the s"nllah which a Muslim an

do befo , gdting on bN.rd the plane and IlIrdm without observing them i! permissible So a plane pusenger an make intention to assume

iard rn and recite lalbiY"h while being in his/her scat once the plane is over any

o f the known site (or lard," o r jult bero , it Thi i, kn own by asking the pilot

v, JJltJJ

and estimallon, Thus, would have done utmo$t in this r<:gard However, if onc does not cart, it will be cons ider<:d an inexcusable negligence and indiffer<:nce regarding one of Iht prerequisiles of Hajj and

'U"'rah, namdy ib:rol , which may im'alidate them

As for !host who Pi" by tlleir site of ib:rdm wi thoul it, they have

to murn 10 that sile and assume ;/lnl , for it is a manageable obligation Ihat

should nnTI" be So if onc does not go back and assume i/inlm from

IM right sire -as some mistakenly do from Jeddth and the likt ont in this case

will "" obligM to slaught er a sacrificial animal in expiation, i.e to slaughter a

sheep or 10 gel one-seventh of a camel Or on e·seventh of a row and divide il

the residents of the Sanct uary of Mecca, provided one (Ihe pilgrim who sacrifices) should eat nothing from i1

In a nutshell, Muslims should take an interest in their religious matters w

as 10 perform all ac ls of WOfship properly and perfectly as legally enjoined Among Ih religlous mitten is IM ibnlm for H jj and 'Umrah; it has 10 be

assumed from Ihe sit es for ib:r.lm specified by tile P rophel (PBUH) Therefon,

a Muslim should be aware orlh siles and never pa ss them wilhoul ""ing in

a slate of ib.r.lm

Endnotes

1 M/q4Is of lJajj: lh< fiud rimn '" Hajj and thr oil" for ent";nl thr .u>le of ih",,,,

2 oUh·SMm; The Levanl; t'" po covm"ll Syria Ldooonon, Iordan and hlnti" ) Al-Bukhltl ( 1524) [lJ4I41 and MllSIim (2796) I4/l24 [

MuIwIl: The fOr _«11'1' ttlt ,Iote of i/Inlm

5 MllSIim (2802)(4/)261

6 AI-lluWr1 (1511) Il/4!101

CHAPTER

Ibrdm of ritual cQnse<:r ion during l;bJjj or Umrnh) is th e first of

IM riles of lJiJjj, and it muns the intention to lilar! Ihe riles 11 i IlInlm (which is derivro from Ihe Arabic word "nllrd,",' Lt forbidden or prohibilnl) bKause a pilgrim by assuming ihrot/n prohibits himself from all IlK acts that have permissible before bei ng in this Stale, such as snual int"Teom

perfume, dipping o ne'l fingernails having o nc's hair cut, or wearing certain kinds of clothes To illu strate Shaykhul· bl l m Ibn Taymiyah (may Alllh haY", mercy on him) $.lid,

0", ItUI" is not in " flatr of iludm olKe he illtrndk with hi hfQrI, 10 prrform Htljj for Im ;n/en/ wlt is almuJy i" his Mart since he has JrjI his h",,,dawn (hr<lding for Mf<'C"j So rhut mwt be specific wwds C1I'duds tlmmgh whic/r M b«c»Ms in Il sra/t of Ibnlm,"'

Before assuming iardm, it is desirable to gel prepared for such a state by some duds prior to this great act of worship:

v, lJ;1}}

First: It is desirable to have a bath - washing the whole body - before ihnlm>

for Prophet (PBUH) used to do SO before assuming ihram' This is also bathing is a bener and more compreMnsiw way of cleaning and ridding oneself of undesired smd l MOl"eOV<'r, h,wing a bath upon assuming illrnm is also required for a ,mman in a Slale of postnatal bleedingor menstruation> for the Prophet (PIlUH) commanded Asmi!" Bint

Umays who WilS in a Slate of confinement> to take a bath before assuming ilzra",> as related by Imlrn Muslim ' He (PIIUH) also commanded kishah (his wife) 10 do the same though she WilS in her menstrual (l(riod ' The

purpose of this is to dean the body rem""" un<ksired smells and remove the impurity of menstruation or confinement

Second: Before assuming ibra"" it is desirable to clean oneself perfl'dly wdJ, removing th e hair which is legally enjoined !O be remm·ed such as trimming the moustache shal'ing the hair of the armpits and shaving the pubic hair should do this before assuming ill,drt, becauSl: it will not be allowed when being in a state of ibrd", Yd, removing such kinds of hair is not one of the prerequisites for ihrJm In other words

if one not need to trim or shave any oflhem , one is nOI obliged

to do SO; it is permissible to do so if

Third: It is desirable for a pilgrim to perfume oneself using whatever

is available, such as musk incense, rose-water, or the like, for A'ishah (may Allah be pleased with her) reported:

"[ used /0 sunt Allah's Mcssrnger (PBUH) whenever he wanted /0 Qssume ibrdm Qnd (also) on finishing before circumambulating the House of Allah (i.e before

Shaykhul-IsIAm Ibn Taymiyah (may Allah have mercy On him) said:

"If a pilgrim wants 10 wear some perfume before (l.5suming ibrdm il

will befine YeI doing so is '10/ obligatory,jor the Prophet (PBUH) did

50 but he did "0/ e"jol" the people to do the same"

-Fourth: It is desirable for male pilgrims before to takeoff a ll tailored

or Sl:wn clothes and wear something "nstitched; the Proph et (PBUH) used to take off his tailored or sewo clothes and wear something unstitched - after taking a bath - to assume ilzram ' So, a pilgrim should wear a unstitched loincloth wrapped round th e lower part

of th e body, wrapping another sheet of white, clean, unstitched doth round the up?"r parI Ye!, it is permissible to replace Ihe white color

with any other color provided it is traditionally men The idta behind this is to withdraw on df from luxury and to have the feeling

of asubmissive servant of Allah through wearing such humbledothing Morem",r, such clothing always reminds one oft>eing in a state of ib.nlm and thus one keeps alert and avoids committi ng the acts prohibited during ib.rnm The clothing of iarnm reminds one of death, the shroud

of dead people, and the Day of Resurrection, and so On and so forth In addition taking off sewn clothes before intending to assume ihrdm is

an act of the SUllllah, but it is obligatory ait« assuming ibnlm So, if a

pilgrim intends assuming ib.mm while ,till wearing his ordinary sewn dothes his ihrdm is considered valid, bUI he is then obliged to take such doth off and put on the dothes of ihnlm

By fulfilling the aforesaid prerequisites, a pilgrim is thus prep.red to be in

a state of ihrJm, but such acts Ihemsdvrs a", not called i/lrdm as many people mistakenly believe; ib.mm meanS the intention of starting performing Ihe rites

of Hajj or ·Umrah Accordingly a pilgrim is not conside",d in a slate of j/lrdm once he takes off his sewn clothes and wears the afo",menlioned clothing of

ihrdm without having the intention of starting performing the rites of l;1ajj or

Ummh This is th e Prophet (PBUH) said:

"Indeed, (the correClrless and rewards of) deeds depend upon intentions b

As for praying befo", assuming ib.rnm, the more valid opinion is that there

is not a kind of prayer to be offered before ihrdm However, if the time

of ihrdm coincides with an obligatory prayN, th en a pilgrim is to perform the obligatory prayer first then assume i/Jrdm To illustrate, it was narrated that the Prophet (PBUH) assumed i/Jr<lm immediately follow ing performing (an obligatory) prayer ' Moreover Anas reponed that the Prophet (PHUH) performed the Zuhr (Noon) Prayer then rode his mount beast,' and when

he came to the hill of AI-Bard.' he raised his voice with talbyiah The great Muslim ",holar Ibnul-Qayyim (may Allah have mercy on him), said:

"It was r reported that th e Prophet (PBUH) specified performing two mk 'ahs (uniIJ ojpmyer) forassumjng ihmm; hat wasreported

is that he performed th e obligmory Zuhr (Noon) Pmyer before it:"

11 is important here to draw the attention of pilgrims to a very important matter; many pilgrims mistakenly believe Ihat they have to assum e ibrllm from the mosque in Ihe site for ibrnm for them As a result, many pilgrims, mal and females, hurry to such mosques, overcrowding them, to start assuming jhrdm

V'lJ.AJJ

from there They may also change their clothes the , and wear the clothing of

ib.rJm, while in fact nl! such issues are, by all means, baseless Rather, Muslims are just re<juired to assume il1rdm from pmper sile for ihrJm for them, not specifica lly from mosques the ,in They can assume ib.rarn anywhere in uch sites., and there is no specific place in a certain site from which a pilgrim;s obliged to assume ib.mm That is 10 "'y, pilgrims can assume 'hrd", wherever is

appropriate for them in their site for ib.ram and this makes it easier for them and their fellows This also spares pilgrims being exposed before one another or bei ng

jammed in certain places We would like to point out that those mosques in the

sites for 'hrdm were not during the lilrtime of the Prophet (PBUH), and that they were not built f", the purpose of assuming ib.rJm However, they were built for the inhabitants of and around such places to perform pTa)":'r therein This is very important 10 bear in mind, and may Allah grant uS all SuCcess

A pilgrim is free to choose either the three kinds of ib.mm, namely "

ifrdd, and qiran:

Tamattu ' : It means that a pilgrim assumes ib.!'Jm for performing 'Ummh

during the months of Hajj, and then, after performing 'Ummh, a pilgrim assumes i!Jram for perfonni ng Hajj in the season

/frlid: It means that a pilgrim ihram for perform ing Ha)) only, ke.ping in the state of ib.rJ", until he finishes perfo rming th rite of lJ.ajj Qirlin: It meanS that a pilgrim aSSumes ihrdm for performingboth 'Umrall

andHajj together, orto aSSume 'b.f/lm for ' Umrah then, before starting the lawllf

(circumambulating the Ka'bah) for 'Umralt, a pilgrim intends performing both 'Umrah and Hajj ither from Ihe miqM or hefore the lawllfof 'Ummh.ln

Ihis case, a pilgrim is to perfonn both jawdf and sa 'y (going between A,s;·,Safl and AI-Marwah) for both

It is important to point out that a pilgrim who intends tamatlu' or

is obliged to slaughter a sacrindal animal if he is not a residenl of Mecca should also know that the best ohhe aforesaid thre<: ways of ib.rrlm is tamatlu'

for various legal proofs

Once a pilgrim assumes ib.rdm in any ofth aforesaid thru ways, he is to chant talbiyah, saying:

"Here I am at Your serv;u, 0 Allah, here I am at Your rervice Here I mn

at Your service, You have no partller, Ilere I am at Your service Veril)\ all praise, blessiNgs, and dominion are Yourl Y(lU hm'e no partner."

A pilgrim should raise his \'oice wilh talbi)"'h, saying il

5 AI · Buxhlrt (1539) 1)149'1 J and Mrnlim (2818) [413371

6 See: MajrnO ' ul-fuldwd [2(1107)

7 At· TirmidhJ (830) 131 1931

8 At· Tirmidhi (819) [31181] ond An -Nw ' (2753) 1311761

9 D.lw(td (1774) 12/25>11 and An ·Nod'l (2661 ) 13/1361_

10 See: ZM"I-Ma'dd

CHAPTER

There are specific forbidden cls that a pilgrim "hould avoid while being in

a ,late of iurJm (a state of rit ual conse.:ral ion during Hajj or 'Umrah) , These prohibited acts are nine:

First: It is prohibited dunng inarm 10 cut, ,have, pluck out, or remove any kind

of ha if from one", body without a legal excuse, for Allah, Exalled be He sa)" :

" •• And <lu ,,,,I ./"we your heads until the sacrificial anim<ll has rellched i/$ pIaN! of Iaughl" (Qur'an: AHlaqarah : 196)

As shown in the verse, Allah prohibit, pilgrims to shave their heads while

being in a stale of ibrJrn, and this in lurn applies to all kind,ofhair in the bod)',

This is because removing any kind of hair from the body implies luxury and elegance, which contradict the spirit of the state of ihram, in which a pilgrim

is ,upposed to be unkempt dusty 1t is pnrnissibk howe,'er, to remove any unusual hair that is abnormally around the eye or on the eyelid without

" v, tuojj

any This is because it is nor" normal place for hair to grow, and by removing il spares onesdfharm or pain

Second: A mu/uim ' is prohibited to dip one, fingernails Or toenails without

any legal excUse Yd, if a nail is broken and one has 10 clip it or to remove it with part of its skin it is permissible for one !O do so without any expiation for

that Th is is because it is removed as a consequence ofbt ing brohn; as for the skin, it is related to the nail and thus the same ruling is applicable In addit ion,

it is permissible to remove the hair of the head if it CauSeS any harm such as lice

or headache for Allah halted be He, say,:

A"d whoever mong you is ill Or has ,,,, ai/m ent /,,,ad {making having neaun.y mllst "!fer] a rallsam offluting {11,re"

day.JorcharjtyorsQCrifict (Qur'an: Al -Raqarah: 196)

Also, Ka'b Jbn ' Ujrah reported:

"There was 111, <1i/ment in my I'ead and I ""'5 carried to the Prophet (PBUH) while lice were Kaltering "''er my face Upon thlll the Prophet (PHUH) wid to me, [ ilaYe never imagined Ihal your ailment hru reached such an extent as 1 see! Can you afford a sheep?'

I replied, 'No: Thereupo", the followi"g 'erse wllS reYeaied: • And whoever among you is ill or ha an ai/m n' "f the head [making shaving lltuS$<1ry must o/forl a ra".om of fasllng (three daysJ ,,, charily or amfice • ' (Qur"an: AI -BJqarah: 1%) Then the Prophet (PBUH) said to me, 'Fa,t for three days or feed six needy people,

or sU.ughter a sheep (in expiation for slmvi"g the Ioair of the head despite ianlm).' ,, !

The permissibility hne is because the ai lment is caused by lice, not by the ha ir itsdf

Moreover, it is permissible for the mu/irim to wad> his hair with ,idr

(the extract of the lote tree leave,) and the like, for it is nJrrated in the Two Sab.iils ' that the Prophet (PBUH) once washed his head while be ing in a

state of iilram, moving his hands forward and backward through his head'

Taqiyyud-Dln lhn Taymiyah (may Allah have mercy on him) said:

"Scholal"$ una" jmousiy agm: II,at il i pem,jJj ib/e for a ",uilrjm to lake a bath 10 purify fro", jaMabah (a major impurity: in case

of ha"i"g a wel dream during i/lram) or for a"y other reason."

Ch_pt.,6, Nu I'roh ibitro dming f/znl", 429

T hird: A male mubrim is prohibited to cover his head, as the Prophet (PBUH)

prohibMd wearing a turban, hood, or anything of kind while being in a

of ihnlm In this regard, the great Muslim scholar Ibnul -Qayyim (may

"Then is COnSeJ15U5 that everything that touches the with the purpose of coveriMg it, sllch as turban, a cap, a hat or anything else is prohibited (durhlg ibram)."

This is appli'able to all $ort, of head covers, be it somethi ng usual such a$ a turban or u nusual such as a paper, mu d, or a headband A mub"im can

seek shelter of a tent, a tree or a house, for it was narrat d that a tent waS pitched for the Prophet (PBVH) to take shelter therein while being in a state

of O n the other hand, it is permissible for a mubrim 10 use an umbrella for shading only when necessary Likewise, it i$ permissible for a mullrim to

ride a car with a roof or carry his baggage hi$ head provided not for the purpose of co,,",ring the head

Fourth: It is also for a male muhrim 10 wear sewn dothes to cover

all or parts of the body such as a sh irt, a turban, or a pair oftrousers Similarl)'

it i, for a male mubrim to wear anything made exactly to fit a

part of the body, such as shoes, or socks It is narrated in the

wcar, he (PBUH)

"A m uIJrim should 'lOt wear a shirt, or a tllrban, or a hooded doa k,

or a pair of trousers, or U dllth touched with 'wars' (a yellow smelled plant usedfor dyeing) or with saffron nor (should he wear) khuffs (leather socks or shoes)."

good-Shaykhul -lsUm Ibn Taymiyah (may Allah have mercy On him) said:

"The Prophet (PBUH) prohibited mubrims to wear shirts, hooded cloaks trousers kJiuffs, ' or tu,bam He (PIlUH) also forbade thun

to cover t/,e head of a male mubrim in cas< he died, ordered the man who assumed ihrclm while weariMg a jubbah ro take it off So, wearing anylhing similar 10 a jubbah (on the pretext that it is not a jubbah) ;s regarded a.s a dishonest irlterpretation of what the Prophet (PBUH) forbade, A mu/trim is also prohibited to wear somethirlg similar 10 a sh irt, be il with or without sleeyes or neW or torn, The same prohibition applies 10 wearing a jubbah or a dook in who se sfeev!s one passes OMts hands •

HO v, IJ.AJJ

Ibn Taymiyah

• This is the juristic of not wearillg 'sewn' dothlng while being in state of Il.!rdm; Sew" dothing is any garment made to fit a cerllli" parr of the body_ Therejore, a "'''brim is lIot to allY thing similar to trousers, such III .il(Jr/s and the like."'

However, if a mullri", doe not find a ,uitable pair of slippers, he may wear

kuffs (leather socks or shoe,), Jnd jfh does not find a suitable loindoth, he

may we.r a pair of trousers until he fmds a suitable one Once the muhr;m

finds a proper loincloth, he must take off the trousers and wear it, as

Prophet (PBUH) gave permission for muhr!", Mount' Arafat to wear trousers ;fthey do not find a loincloth' ,

As for a fem.le mubrim, she may wear whatever he whik being in a state of ;lI.ram, for she must be covered well Still, she is not allowed

to wear a burqu' (Le" a veil coveri ng the face and has two holes for the eyes to permit vision) $0, a female mutJrim is not to wear a " but she is to cover her face with ot her thing.! such as • kloimJ, (a shawl -like doth covering the head and shoulders) and a gown Moreover, a female mull.rim should not wear gloves to cover her hands, for the I'rophet (PBUH) said in the !radith rrlaled

11 female mullrim must /lot wear a /I;qJb (a face-coveri, tg veil),

"or must' ,e wear g Oyes,

In this connection, Ibnul-Qayyim (may Allah ha,-c mercy On him) said:

"The Propllets prohibition (for female pilgrims) of covering their faces

or wruri'lg gloves i"dicMes thm a womans fact is treated as a ma"s

body, not heild A male mullrim is Mot to COW' his body with seWn doth specifically for certain parts of the body Similarly, "

muilrirn is Mot to coI"r her f"ce with a lpecifk face -cwer such

as a "iqfJb (a face -covering veil) or a burq" ' Howevtr, slleshould COver herself with veil (wlllch sloolI" only her face) and a gow" according '0 Ihe ",ore ""lid of ti,e two i"dsric opinions j" ti,i, regard:"

The gloves m' specifically for the hands 10 protecllhem from cold

A female m,,/I,;m is primarily obliged to hid her from the eyes of men, and this is not through wcariog a b"'q" ' To illustrate, 'A';shah (may Allah be pleased with her) narrated:

"Men would palS by,,, ",hm we accompanied Allah's Messenser (PRVH) wlii/e wc were i" tire stme of iardm (a state of come·

Chap«r 6: Am Pwnib itcd during Ihrilm

cration during tlajj or 'Umrah) Wllen they Came by us, everyone of

us would let down her gown over her face and when they had passed

011, we would uncover Our fau,.""

'"

(Rd.te<l by ImAm Ahmad, Ab\! Dlw\!d, and other compilers of

There is nO harm if the of a female pilgrim louches her fact, as

she is just forbidden from wearing a bur.qu' or a MiqJb, not from her face with something else Shaykhul-lslam Ibn Taymiyah said:

iI female pilgrim should not bother keeping her fa ce-cover separate from Iou face either wilh a small of wood or with her ha"d,

Or wil/, else; the Prophet (PBUH) made the hand and the fact of woman equal iM I/,i, (i.e they are permitted 10

be uncovered) and bolh of them should be regarded as Ihe male pilgrims body Mal his head Moreover I/,e wivej of the Prophel (PBUH) 10 cover their faces without to keep the co""r away from their faces.""

Ibn Tarmiyah also said, "It is permissible for her (i.e a female pilgrim) 10

cover face wilh any face -cover IhM /()uches the face provided it is "either a

'b b , L<

"'q" nor" urqu

Fifth: I! is prohibiled for a mullrim to wear perfume - whether on the body or

the clothing of - or even to use it in food Or beverage for the Prophet (PBUH) said to a man in a state of ibram 10 take off his cloak and to w ,h away the tnus of f'<'rfume from his body" Likewise, he (PBUH) said to the f'<'ople aboul the muurim who fell down from his mount and broke his neck

(and d ied):

"Do not apply any perfume to him: "

The id ea the prohibition of wearing perfume during iartim is 10

one's anention to the Hereafter I! is also imf'<'rmissible for a pilgrim to smell

Sixth: A mu/J.rim is also prohibi ted to kill gam e animals, as Allah Exalted

He, says:

"0 YOII who have belit",d, do Mot killgamt while YOII are in the st<llt of i/J.rtlm • " (Qur'an: AI-M;i' idah : 95) That do not kill game animals in a state of i/J.rtlm to perform

tlajj or ·Urn h Allah, Exalted be He also says:

y,H.A]J

" • But forbidden to you i game from the land oS long.u you an ill lire staft of ib,"m " (Qur'an: Al -Ma'idah: 96) That is to say in a state of Iur,)m are forbidden to hunt Or kill game

a munrim to a ani",al which he hunted, which waS for him,

or which he helped in hunting, as it wit! as a dead animal in this case, which is unlawful to Stilt it is not prohibilw for mubrim to fish

or animals from the sea, whether he hunts it or anyone does it for him, as

Allah, be He, says:

to you is gamef.om the ua and itsfood "

Generally, if a mull,im has to do any of the acts prohibited during ib.rdm

for a legal he/she is permitw:l to do it provided to slaughter

a sacrificial animal in expiation, for Allah, Exalted He, says:

" • ""d whotw amo"g you is ill 0 h.u all ailment of the heod [maki"g mavi"g Ilece a.y mu.t offer) a ralltom offastlng [three doys] orcharityo •• acrifrce H

(Qu r'an: AI ·Baqarah: 196) Seve nth : A is prohibited to marry ( being in a slate of Ibrdm) or

tht authority of Tb n Aff"n that the Prophet (PBUH) said:

"A mub.rim mU51 neither m""y himself nor ",range marriage

10 Ihn 'Abbis it refers 10 the activity of engagi ng in ""mal

To clarify, if a man in a stale of ihram (i.e a muhrimj has """ual with his wife btfore the first release from Ibrdm, it will

hit Hajj Vtt ;1 ;s obIigatcwy for him to continue performing the ra! of Ihe ritcs

of Uajj, for Allah, Exalted be He, says:

HAnd complde Ha)} <HId 'Umrahjo( Allah •

Al-Baqara h: 196) SliIl, il i$ obligatory for such a person 10 r -perform Uajj the following

)'Ur, and 10 $l.aughler a camel or a cow On the otha hand, if a mu/Jrim has

saual inln-coursc with his wife after the first of ;hntm, his Hajj is still cOMIdeffi:! Vl\lid, provid«ilhat he slaughters a sMq in upiation

Ninth: A mullri " is prohibited 10 loud , hi$ wi fe (or any woman) IU$tfully (such as or the like), as these are among Ihc act$ Ihat lead to sexual intercourse Therefore, Ihe mullri'H must void suua l intercourse, lewdn ess, and di5pule for Allah Exalled be He, says:

•• So "'*'01' , Illu made H"jj oh/igalar}' upon himstlflhemn {by ""mng Ihulole afill"'''''/, then is {' a be for himJ n IU I matimu and diltJMdi ce a"d " disputl"g during IJpjj

Allah Exalted be Ht, says:

"; And Ilrgllt wlt/lllftm in way that is bt st •

An-Nabl: 125)

It ill an OK! of Ihe Sunnllh (Prophetic Tradition ) for the muhrim to talk less, ucepl in mallers ofbendit [t ill narl"lltro in the Two Sobllls, on Ihe authorlly

of Abll Hu Yl"lIh, thallhe ( PBU H ) said:

"Ht wlro &elit ws in and lire u-sl DIlY should }'

somtlnmg gotJC< or tlP JI t l/t