Haji and umrah

IMPORTANT FATWAS
Regarding Teh Rites of
HAJJ AND UMRAH
DICTATED BY
HIS EMINENCE
SHrIKH ABDUL AZIZ BIl'i ABDULLHA BIN BAZ
( IN ENGLISH J
TRA~SLATED BY
MOHD RA VIR UDDIN HUSAIN
9~~j~~D~jlli~~J~.W)jcJ);~.
~~J~~~

IMPORTANT FATWAS
Regarding Teh Rites of
HAJJ AND UMRAH
DICTATED BY
HIS EMINENCE
SHAIKH ABDUL AZIZ BIN ABDULLHA BIN BAZ
( IN ENGLISH)
TRANSLATED BY
MOHO RAQUIB UDDIN HUSAIN
91~~-,ltJJjD0jjJ)~~J6~,W)JO);~.
Gl~j0~(~
U~I ..I"..oi e-:alh4
t~oo,~t u

.r-JI ~Ui W} ¥ ~I ~ Low;+!
:u~ .:,r. j-:!jAJ~ •j"-! .:,r.
....?~)I-. o~l) ~G __J...-:.J 4- 0)b
:>-.... VX~'")"'.:l~
~~·-n-·/d-· ~.))
~~l......ulcv~
~rJI0)L.iJI-r o~I-~ ~-
" / " • V : [I ~'JI ~)
~~".-"~-.At-· :..:,l....:l)

IN THE NAME OF ALLAH, MOST GRACIOUS,
MOST MERCIFULL.
PRAISE BE TO ALLAH, HIS BLESSINGS AND PEACE
BE UPON HIS MESSENGER MUHAMMAD, HIS FAMILY
AND HISCOMPANIONS, ANDTHOSE WHO FOLLOWED
HIS GUIDANCE.
THESE ARE SOME QUESTIONS, CONCERNING THE
RITES OF HAJJ AND UMRAH ASKED BY SOME OF OUR
BROTHERS. THE ANSWERS TO THESE QUESTIONS
ARE AS FOLLOW.
MAY ALLAH MAKE IT BENEFICIAL TO THE
MUSLIMS AND BLESS THEM WITH THE REAL
COMPREHENSION OF ISLAM. IT IS HE WHO HEARS
ALL THINGS AND IS EVER NEAR.
ABDUL AZIZ BIN ABDULLAH BIN BAZ
PRESIDENT
THE GENERAL DIRECTORATES OF ISLAMIC
RESEARCHES IFTA, CALL AND GUIDENCE
RIYADH, K.S.A.
3

Question No.1:
What are the three types of Hajj?
How are these accomplished, and which one is the best ?
Ans. No.1:
The religious scholars (Blessings of Allah be upon them) said
that there are three types of Hajj. All of these types are
described in some sound Hadiths related to the Messenger of
Allah (Blessings and peace of Allah be upon him) .
First type of Hajj (Tamattu):
It is accomplished by assuming Ihram for Umrah only. So
h
. . f (I)
t e person, mtendmg or Umrah says ,"Oh Allah. Here 1
am answering Your call and intending to perform Umrah ..
or Here I am answering Your call intending Umrah, "or" Oh
Allah! I make Umrah obligatory upon me". Legally, this
uttering is made after taking off the sewn garments and putting
on two garments of Ihram for the male person and after taking
a bath •• Ghusol ", ( as the ghusol is legislated) application of
perfume, cutting nails, shortenningmoustache, pulling out hair
of the armpit or shaving the pubes according to necessity. This
is the best procedure. The female person has no specific Ihram
regarding her clothes, she can assume Ihram in any dress she
likes. It is better for her to wear clothes that are not attractive
5

and not so beautiful which may fascinate the on-lookers. There
is no objection if the person wearing his Ihram says, after
uttering: Allahumrna Labbaik Umratan, ( Oh Allah! here I am,
answering Your call intending to perform Umrah), .. If
anything detains me it would be the valid place for me to finish
Ibram where You detained me" or .. Oh Allah! accept this
from .me, " or P Oh Allah. help me in performing and
accomplishing the Umrah .
When the Muhrim, says, .. If anything abstructs me from
proceeding, it would be the valid place for me to take off Ihram,
where You have stopped me, " or like this, and after that, he
is seized by some incidents which detains him from
accomplishing his Umrah, then he is permitted to take off
Ihram, and nothing would be obligatory upon him on account
of this condition, That is because, it is reported that when
Zuba'a,the daughter of Zubair, the son of Abdul Mutalib, came
to the Apostle of Allah ( Blessings and peace of Allah be upon
him) and complained of her illnes,s the Apostle of Allah said
to her: Proceed to perform your Hajj and make a condition
by saying, .. It would be the valid place for me to take off Ihram
where you have stopped me ". (AI-Bukhari and Muslim agreed
on the soundness of this Hadith ). That's why if a female person
arrives intending to perform Umrah and utters this condition,
then she gets her menstruation and becomes unable to wait till
the bleading is finished as her company does not support her,
it would be permissible for her to take off Ihram on this
6

excuse. This is applicable to any person who is seized by any
ailment or any other accident which stopped him from
completing his Umrah. In this case he is allowed to take off
his Ibram .
SECOND TYPE OF HAJJ: (lfrad)
In such manner, regulations are also applied in performing
the rites of Hajj alone, the second of the above mentioned three
types (Urad) .
In this type, the pilgrim should say: Allahumma Labbaik
Hajjan Or: Labbaik Hajjan, or: Allahhumma Labbaik Aujabtu
Hajjan,,(I) "Oh Allah! here I came answering Your call,
intending to perform Hajj" or, " I am intending to perform
Hajj" or, "Oh Allah! I have made Hajj obligatory upon
myself". This should be uttered after he has performed the
other legitimate doings, like taking a bath, application of scents,
and taking off the sewn garments as mentioned above. The
regulations to be followed in Hajj are just like those in Umrah
in this regard .
It is Sunnah for every believer, man or woman, to put on
Ihram after performing all things recommended by Almighty
Allah, such as taking a bath, applying scents etc., which are
needed by every believer in the time of putting on Ihram.
7

If it is needed he may say: "If any thing obstructs me from
proceeding, it would be the valid place for me to take off Ihram
where you stopped me". It is permissible for him to say this
as he says in Umrah. It should be at the "Miqat" (Prescribed
station) where it is not permissble to cross without being in the
state of Ihram. Whoever arrives from Najd or Taif or from
the East, he has to put on Ihram at "Sail" or "Wadi Qarn",
the Miqat of Taif. If someone puts on Ihram before this station
he may do this, but he :-;ives up the preferable process by doing
so. According to the Sunnah, he should not put on Ihram in
advance. He should delay it till he reaches the "Miqat".
However, it is sufficient for him if he puts on Ihram before
the Miqat then he must continue on it. However, one should
not do this, because the Apostle of Allah (Blessings & peace
of Allah be upon him) did not put on Ihram, but at Miqat.
This is the "Sunnah" .
When one reaches the "Miqat" he should put on Ihram
there. If he applies scents or takes a bath and carries out other
legitimate deeds, like cutting moustache etc. in his residence
or in the way, that is sufficient for him, provided thal the lime
is not very long between that and Ihram .
Most of the religious scholars are of the opinion that, it is
-good to perform two Raka'ts prayer also before putting on
Ihram. They place evidence in support of this from the Hadith
reported from the Apostle of Allah. He (Blessings and peace
8

of Allah be upon him) said: "A Messenger came to me from
my Lord, and said," Pray in this blessed valley and say: "I
combine Umrah with Hajj together" It was related to
AI- Bukhari. This happened at the valley of Zul- Hulaifa.
Moreover, the Apostle of Allah (Blessings and peace of Allah
be upon him) entered into Iharm after he had offered the prayer
of "Zuhrn
. This indicates that the putting on of Ihram after
prayer is better. This is a good opinion, but there is no clear
text or sound Hadith on legality of the prayer for Ihram. So
there is no objection, if any body performs it if he mages
ablution (wadhu) and offers two Rakat's prayer as Sunnathul
Wadhu, it is sufficient for the Ihram .
THIRD TYPE OF HAJJ (QlRAN):
It is a combination of Hajj and Umrah. The intending person
says at the time of entering into Ihram: (1) Allahumma Labbaik
Umratan W'a Haijan (Oh Allah! here I came answering Your
call, intending Umrah and Hajj, or Hajj and Umrah) or he
says Talbeyah for Umrah at the Miqat and afterwards, he
mages intention for Hajj as well, by saying Talbeyah for Hajj
before the beginning of the (Tawaf). This type of Hajj is called
"Qiran". which means combination of Hajj and Umrah. It
is reported that the Messenger of Allah (Blessings and peace
of Allah be upon him) entered into Ihrarn for Qiran on his
Hijjat AI-Wida'a (Farewell Hajj). He uttered "Talbeyah" for
both Umrah and Hajj, as it is reported by Anas, Ibn Umar
and others (May Allah be pleased with them). The Prophet had
9

taken "Hadi" (sacrificial animal) for him. This type of Hajj
is better for the person who takes Hadi. But the person who
does not take Hadi, it is better for him to enjoy the period
between Umrah and Hajj. This matter was decided, after the
prophet had entered Makka, circumambulated the Holy Ka'bah
and hastened between Safa and Marwa'h. He ordered his
companions who combined Umrah and Hajj together or made
intention of Hajj alone to make it Umrah. Then they performed
Tawaf, and Sa'i, cut hair and took off Ihram. According to
this evidence it is settled that the type of Tamattu' is the best
one. If the Qarin or Mufrid changes his Ihram into Umrah,
he becomes Mutamatti .
If he enters into Ihram for Ifrad or Qiran without taking
any Hadi, he may put off his Ihram after Tawaf, Sa'i, and
cutting of his hair. Then he becomes a "Mutamatti" as the
companions of the Prophet (Blessings and peace of Allah be
upon him) did it, by his order. He said, "If I had formerly
known what I came to know lately I would not have brought
the Hadi with me and I would have made it "Umrah". If any
body comes for Umrah without any intention for Hajj he will
be called "Mu'tamir", (performer of Umrah only). He may
also be called "Mutamatti" as it occurred in the words of some
companions of the Prophet, but according to the usage of the
Islamic jurists he is called "Mu'tamir" (Performer of Umrah
10

only). This applies to anyone who has no intention for Hajj,
whether he has come in the month of Shawal or Zilqaidah for
Umrah and will return home after performing the rites of
Umrah. Otherwise, if he remains in Makkah intending Hajj,
he will be called "Mutamatti" .
Thus, the person who comes in the month of Ramadhan or
in any other month intending Umrah, is also called
"Mu'tamir,,' as the Umrah is nothing but a visit to the Ancient
House (The House of Allah) .
It is only to say "Mu'tamatti" for a pilgrim when he arrives
for Umrah with an intention for staying there after Umrah for
performing Hajj, when his arrival happens after Ramadhan
in the months of Hajj. Similarly, the man who puts on Ihram
for Qiran and remains there for Hajj without taking off his
Ibram, is also called "Mutamatti", as the Almightly Allah said,
"If anyone wishes to continue on his Umrah to the Hajj, he
must make an offering such as he can afford", (2:196).
. ['~, :'f] ~ li.u.1 ~ ~I W~, J! i......,J~ ~ ~ t
So the Qarin is called Mutamatti. This was known to the
upon him) Ibn Vmar said, "The Apostle of Allah (Blessing
and peace of Allah be upon him) continued on Umrah to Hajj
while he was putting on Ihram for Qiran. According to many
Islamic jurists, a pilgrim is called Mutamatti when he puts off
Ihram after performing his U rnrah and remains until he puts
on lhram for Hajj in the 8th day for instance. If he combines
11

both rites and does not takeoff Ihram after Umrah. he is called
"Qarin". The linguistic terms are not so important if their
meanings and spirits are clearly understood. So both the
Mutammatti and the Qarin are equal in the rites. It is obligatory
for both to offer sacrificial animal (Hadi). If he cannot afford
it. he should keep fast three days during the Hajj and seven
days on his return to his family. Both are called Mutamatti
with a difference in respect of Sa'i (hastening between Safa
and Marw'ah). such as the Mutamatti has to perform "Sai"
twice according to the opinion of the most of the scholars -
one with the Tawaf of Umrah and the next one is with the
Tawaf of Hajj. Most of the scholars are of this opinion .
On the other hand, the Qarin has to perform only one
"S·ai". If he performs it with the Tawaf of arrival. it is all
right. If he delays it and performs it with the Tawaf of Hajj;
that's also correct. This is the authenetic opinion of most of
the scholars, that the Mutamatti has to do "S'ai" twice and
the Qarin has to make "S'ai" one time. Qarin may perform
it with the Tawaf of arrival. This is better, as it was done by
the Prophet (Blessings and peace of Allah be upon him) He
performed "Tawaf" and "S'ai" at the time of arrival as he
perfonned Hajj as "Qarin". If the Qarin wishes to delay his
"S'ai", he can do it and perform it with the Tawaf of Hajj.
This is one of the greatest blessings and respites of Glorious
Allah Who is Exalted, All praise is due to Him.
12

There is a question as to if the Mutamatti travels after
performing his Umrah, whether the obligation of sacrificial
animal remains upon him or not.? It is a disputed question
among the scholars. It is known from Ibn Abbas (May Allah
be pleased with them) that the obligation of sacrifice win remain
upon him whether he returns bome or any other place,
according to the general evidences. There is a group of scholars
who are of the opinion that, if he travels the distance of
shortening prayer, afterwards he returns putting on Ihrarn for
Hajj, he becomes a Mufrid (who performs Hajj only) and
obligation of the sacrifice will not be enforceable .
Another opinion in this regard is that, the obligation of
sacrifice remains enforceable upon him unless he returns home.
This is narrated on the authority of Umar and his son Abdullah
(May Allah be pleased with them), they are of the opinion that,
if the pilgrim returns home after performing Umrah, then he
returns for Hajj, he becomes "Mufrid, without any obligation
of sacrifice upon him. If he travels to another place other than
his home like Madina, Taif and Jeddah between Umrah and
Hajj, he will remain as a "Mutamatti". This opinion is more
apparent and nearest to the evidence. This kind of travel which
occurs between Umrah and Hajj doesn't get him out of
Tamattu. He will remain Mutamatti with an obligation of
sacrifice upon him. If he travels to his family (as
it is said by Vmar and his son) he becomes a M~frid and then
he returns putting on Ihram from Miqat. This person is called'
Mufrid" , as he separated Vmrah from Hajj by returning home .
13

However. out of precaution. a believer should sacrifice an
animal even if he travelled home, avoiding the controversy,
like the opinion of Ibn Abbas (May Allah be pleased with
them). This order is also applied according to the opinion that
the obligation of sacrifice would be unenforceable if the pilgrim
travels to a distance of shortenning prayer. He should take
precaution and offer a sacrificial animal avoiding the
controversy, and he should do the Sunnah perfectly. This is
better for him, if he can afford it. If he cannot afford it he
should fast three days during the Hajj and seven days on his
returning home. As the Glorious Allah said. "If anyone wishes
to enjoy Umrah with Hajj, he must make an offering of an
animal such as he can afford "(2:196)". It includes Mutamatti
and Qarin. as the latter is also named Mutamatti as stated
above. May Allah give us success .
Q. No.2:
Somebody comes for Umrah in tbe months of Hajj like
ZaIqaida, thea lie comes oat from MUkab to MadiDa aDd stays
tIIeft till the dille of HaJJ. Is it obligatory upon him to perform
Tamattu or be has to choose anyone of the three types of Hajj?
Ans: No.2:
There is no obligation upon him to perform Tamattu. He
may put on Ihram for another Umrah if he wishes, and becomes
Mutamatti. according to those scholars who are of the opinion
14

that the Tamathu ends by travelling. He would be Mutamatti
by this new Umrah, and it would be obligatory upon him to
sacrifice an animal, according to the opinion of all scholars,
while he puts on Ihrarn for Umrah coming from Madina and
afterwards he performs the rites of Hajj, he would become
Mutamatti. Otherwise, if he wishes, he may return from
'Madina for Hajj only. There is a point of dispute among the
scholars. In such case, whether he has to sacrifice an animal
or not? The correct opinion is that he has to sacrifice an ~,
as the travelling to Madina does not break his Tamattu
according to the most correct opinion .
Q. No.3:
U lOme one pused the Miqat (spedlk station for putting on
Ihram) utteringTalbeyahfor Hajj or Umnb without condition
and then be is detained on account of illness and tbe like. wbkb
stopped him from completing his rites. wbat should be do?
ADS. No.3:
Such a person is treated as "Muhsar" (detained). If he did
not make condition and afterwards an accident took place
which stopped him to proceed on with his rites, he should bear
it and be patient if possible till the effects of the incident are
over, then he should proceed on to complete his rites. If he
could not do this, he is treated as "detained" according to the
correct opinion. Allah says about detained person ·'but if you
15

are prevented from com~lring it, send an offering for sacrifice
such as you may find" (2:196).
According to the correct opinion the case of being "Muhsar"
(detained) occurs by an enemy, and sometimes occurs by other
than enemy. So he should sacrifice an animal, shave or cut some
of his hair, then he takes off his Ihram. This is the verdict for
"Muhsar". He slaughters his sacrificial animal in the same
place where he is detained, whether he is in Haram area or
outside the Haram. The meat is to be distributed among the
poor of that very place, though it was outsid the Haram. If
he does not find any poor poeple there, the meat should be
carried to the poor inside the Haram area, or it should be
carried to some other villages. After that he shaves or have a
haircut and takes off Ihram. If he cannot sacrifice an animal,
he has to fast ten days, then he shaves or have a haircut and
takes off Ibram .
Q. No.4:
A pUgrlm bas put on Ihram at "Miqat" but be fOllot to
say "Talbeyab for Tamattu". Sbould be cOlDplete bis rites as
Mutamattl? Wbat sbould be do if be takes off bis Ibram, and
puts on Ibram for Hajj frOID Makkab?
Ans. No.4:
If he has made an intention for Umrah when he put on Ibram
. -. '
. (' .." :"') ~.l.f.l :x ;' ::. W rJ~'.J~ (')
16

but he forgot to say "Talbeyah" while he was intending for
Umrah, he will be considered as one who uttered "Talbeyah".
He has to perform Tawaf, Sai. (hastening) cutting hair, then
he takes off Ihram. It is permissible for him to say "Talbeyah"
on the way. If he did not say Talbeyah there is nothing on him,
because the saying of Talbeyah is only a confirmed Sunnah.
He makes Tawaf, Sai (hastening)have a haircut and makes it
Umrah. Because he had an intention for Umrah .
If he has made an intention for Hajj while putting on Ihram
and the time is enough, it is preferable for him to change his
piJgrimage into Umrah. After that he makes Tawaf, Sai, haircut
and then he takes off Ihram. Praise be to Allah, he will be
considered as a Mutamatti .
Q. No.5:
Wbat is the rule in regard of tbe person performing Hajj
on bebalf of his motber, but at tbe Miqat bL said Talbeyab for
Hajj and forgot to mention bis mother?
ADS. No.5:
As long as his intention is to perform Hajj on behalf of his
mother but he forgot to mention this, the Hajj will be for his
mother, as the intention is stronger here. The Apostle of Allah
(Blessing and peace of Allah be upon him) said: "Actions are
but by intention" .
17

So, If his only purpose was to perform Hajj on behalf of
his mother or father. but he forgot to mention this at the time
of putting on Ihram, the Hajj will be for the person intended
for whether he is his father. or mother or anybody .
Q. No.6:
What is the rule of Ihram of a woman who puts on socks
aad gloves? Is it permissible for ber to take off "bat she ....d
put on in tbe stat~ of Ibram?
Ans. No.6:
It is preferable that she puts on socks or foot-wear. It is better
for her as well as mere covering. It will be sufficient if she is
dressed in ample clothes. There is no objection if she puts on
socks and then takes them off, like a man who puts on shoes
and then takes them off, when he wish~. no harm will be fallen
on him. But it is not permissible for her to assume (hram in
two gloves. because a woman is prohibited to wear gloves in
Ibram. She is also forbidden to put veil on her face or any other
thing similar to veil, because the Apostle of Allah has forbidden
this. But a woman should let down her veil of gown on her
face in presence of non-relatives (who are not Mahrams). She
must do this in Ta'waf and S'ai also. Aysha (May Allah be
pleased with her) said: The riders had been passing by us while
we were with the Apostle of Allah (Blessings and peace of Allah
be upon him). When they came opposite to us or parallel to
18

us we (the women) would let our veils down on our faces and
heads, and when they had passed away we unveiled our £aces.
(It is narrated by Abu Dawood and Ibn-Majah) .
It is permissible for a man to put on slippers or shoes even
if they were not cut, according to the right opinion. On the
other hand, the most of the scholars are of the opinion that
he should cut them. The right opinion is that there is no
obligation to cut them if he does not manage sandals. The
Prophet (Blessings and Peace of Allah Be Upon Him) addressed
the people at Arafat and said: He who could not manage Izar
(an un-sewn piece of cloth). should wear trousers, and he who.
could not manage sandal should put on slippers. (Reported by
Bukhari and Muslim). The Prophet did not order to cut them.
So, it indicated the cancellation of the order of cutting. May
Allah give us success.
Q. No.7:
SllOald the mteatioD of Ihram be altered by tcape? Mat
is tile procas of this bltelldoD If the pUplm perfOI'lllS Hajj OD
bellalf of Hother oae?
ADS. No.7:
The place of intention is the hean. Its process is that, the
pilgrim should intend in his heart that he is performing Hajj
on behalf of a person or his brother or some other else. In such
a way the intention is made. Nevertheless, it is better to utter
19

his intention by tongue and say: "Oh Allah! I am in Thy
, presence intending to perform Hajj on behalf of so-and-so"
or "Oh Allah! [am in Thy presence intending Umrah on behalf
(I)
of so-and-so" or "my father or other person" ,So that the
inetention is confirmed by utterance. The Prophet (Blessings
and peace of Allah be upon him) uttered the intention of Hajj
and Umrah. This indicated the legality of utterance following
the Prophet's (Blessings and peace of Allah be upon him)
Sunnah. Thus the companions of the Prophet uttered this, as
the Prophet taught them. They uttered it loudly. This is Sunnah.
It is sufficient for·the pilgrim to make his intention without
its utterance by his tongue. He can proceed to perform Hajj
rites as his own Hajj, saying "Talbeyah" like other performers
of Hajj and Umrah and says: Oh Allah! I'm in Thy presence
again and again. I attend Thy presence again and again. There
is non like unto Thee. I attend Thy presence again and again.
All praise is to Thee, aU wealth is Thine, all power and Domain
is Thine, Thou hast no partner. Oh Allah! [attend Thy presence
again and again, I attend Thy presence. Thou art the true Lord,
[ attend Thy presence.
~l) ~ 4.......;.11) ~l .:>1 ~ 4~ ~.r- 'j ~ 4~ ~I ~ •
. I ~ ..;J.. ..J1 ~ .~ ~ ~ ,~ ~r 'j
..:r Ji ~i .:.r Ji J"j.; .:.r O.rs- ~ )i ,J')l.; J ~ ~ ~. (')
. c J"j.; .:.r. .)")1.;
20

So, the main object is that he recites "Talbeyah" just as he
recites it for himself without mentioning anyone, but he should
mention the person at the beginning of the rites. He should say:
"I attend Thy presence again and again intending to perform
Hajj on behalf of so-and-so" or "to perform Umrah on behalf
of so and so' t or I attend Thy presence again and again
intending to perform Umrah and Hajj on behalf of so-and-so.
. I ~")ij.:r ~) • rs- ~ Ji ,~")ij ..:r •rs- )i ~")ij .:r ~ ~ •
This is the best process to follow at the beginning of Ihram
with intention .
Q. No.8:
Wbat is tbe rule regarding tbe person wbo came to Makkah
for work or for a mission, tben be got an opportunity to
perform Hajj. In this situation, should be put on Ibram from
tbe place of residence or sbould be come out of Haram area
for putting on Ibrarn?
ADS. No.8:
If anybody arrived at Makkah without any intention for Hajj
or Umrah or he came just for some other purposes, e.g. to visit
some relatives or a patient or on a commercial mission and did
not make any intention for Hajj or Umrah but an intention
occured in his mind for Hajj or Umrah afterward, in that case,
he can put on Ihrarn for Hajj from the place of his residence
in Makkah or its outskirts. If he makes intention
21

to perform Umrah he should come out of Haram area to
Tanyeem or Jorrana or any other place for putting on Ihram
for Umrah. It is Sunnah as well as obligatory to come out of
Haram to put on Ihram for Umrah, as the Prophet (Blessings
and Peace of Allah be upon him) told Aysha to go to Tanyeem
when she made intention to perform Umrah. The Prophet
ordered her brother Abdur- Rahman to bring her out of Haram
e.g. to Tanyeem or any other place. It is obligatory for every
person who intends for Umrah, but he who intends for Hajj
should recite Talbeyah from his residence either it is in the
interior of Haram or outside Haram like aforesaid.
Q. No.9:
Is it a condition to pray two Raka'at for Ibram or Dot? .
ADS. No.9:
It is not a condition. There are different opinions among
the scholars in respect of its desirability. The most of them are
of the opinion that the two Raka'at prayer is desirable before
Ihram. He should make ablution and pray two Raka't, then
recite Talbeyah. They put argument in favour of this opinion
that the Prophet (Blessings and peace of Allah be upon him)
put on Ihram after performing prayer. He performed the prayer
of "Zhuhr" and then put on Ihram for Hijjathul wedha
(Farewell Hajj). The Apostle of Allah said: "A messenger from
my lord came to me and said: pray in this blessed valley and
22

say: "I make intention for Umrah along with Hajj." This
report indicates the legality of two Raka'at prayer. Most of
the scholars are of this opinion. Another group of scholars are
of the opinion that there is no evidence in this report supporting
the above opinion. The sentence: "A massenger from my Lord
came to me and said," Pray in this blessed valley" probably
means one of the five times obligatory prayers, not the prayer
of Ihram. The Apostle of Allah put on Ihram after an
obligatory prayer. It does not indicate legality of two Raka'at
before Ihram. It only indicates that putting on Ihram for
Umrah or Hajj after any prayer is the best, if it is easy.
Q. No. 10:
What is tbe directive regarding tbe person wbo feels coming
out of Madbi (Precoital nuid) or dropping of uriDe duriDg bis
Ibram or wbeD be is gOi8g to pray? .
Ans. No. 10:
In such a case the believer must perform ablution (Wu'dhu)
at the time of prayer. He should clean his organ from Madhi
or urine. In case of "Madhi" he must wash his organ and the
two testicles; in case of urine he should wash only that part
of organ, which touched the urine. Then he should perform
ablution for the prayer, if there is any time for prayer. If the
time is not a prayer time he may delay it till the time of prayer.
23

But an these should be based on assurane not on suspicion.
If it is a case of suspicion, he should throw it out of his mind
to avoid being a victim of suspicions in his life. There are so
many persons who become the victims of suspicions. They
suppose that some thing has come out of them while nothing
as such happens. He should not habituate himself to such
suspicions. He should avoid it and thr9w it out of his mind
to avoid being suffered from it. If he is afraid of such a thing
he should sprinkle some water around his sexual organ after
accomplishing the ablution. It makes him suppose the
suspicions occured to his mind that these are resulted from
water. Thus he can save himself from the evil of such
suspicion.
Q. No. 11:
Is it permissible to change tbe clotbes of Ihram to wasb them?
ADS. No. 11:
There is no objection to wash the clothes of Ihram. It is
permissible to change them and use new or washed ones.
Q. No. 12:
Wbat is tbe directive rule regarding tbe application of
perfumes on tbe clotbes of Ibram prior to make intention and
reciting "TaJbeyab"?
24

ADS. No. 12:
The pilsrim should not apply perfumes on Rida and I:zar (The
two pieces of cloth for Ihram). The Prophet's Sunnah is to
apply scents on his body viz, his head, beard, armpit, and so
on, it is not allowed to apply scents on the clothes of Ihram.
The Prophet (blessings and peace of Allah be upon him) siad:
U A Pilgrim should not wear clothes scented with saffron or
Wares (two kinds of scents). So, the Sunnah is to apply scents
on his body only. No clothes of Ihram should be scented. If
they are scented he should not wear them untill they are washed
or he should change them with other ones.
Question No. 13:
What is die directive rule rqardiDg a person wbo was in Mina
before the day of "Tanriab" (8th day of DbUbijja or watering
day). Should lie enter Makkah aDd assume Ihram from there
or is he permitted to assume Ibram from Mina? .
ADS. No. 13:
The person who resides in Mina before the day of
"Tarwiyah" can assume Ihram from Mina (praise be to Allah).
There is no need for entering Makkah to make intention for
Ihram from there. He should start the recitation of "Talbey-
ah" from his place of residence on due time.
25

Q. No. 14:
Is tbere any limited period to intend for "TamaUu"? Is the
Mutamatti allowed to intend for Hajj before the day of
"Tanriyab"?
ADS No. 14:
Yes, there is a limited period to put on Ihram for "Tamattu"
that is months of Shawal, Zilqidah and the first ten days of
Zulhijjah. These are the months of Hajj. He is not allowed
to put on Ihram for Tamattu before the month of shawal, or
after the night of Edul Ad'ha. It is better to put on Ihram for
Umrah only and after finishing the Umrah he should put on
Ihram for Hajj only. I'his is the complete shape of "Tamattu".
If he puts on Ihram for both Umrah and Hajj together he is
called both" Mutamatti" and "Qarin". In both cases he has
to sacrifice an animal called "Sacrifice of Tamartu". One sheep
or goat is sufficient for sacrifice or a seventh part of a camel
or a cow. The Almighty Allah said :
. (, ~ ' -,,) ~ 1$~1 .:f r+-" W ~, Jl i.,.,.J~ ~ .:".i ~
If anyone wishes to continue the Umrah on to the Hajj he
must make an offering such as he can afford" (2-196) .
If he cannot afford it, he has to fast for ten days, three of
them during the Hajj and the rest seven days after returning
home. The period is not limited as stated above.
If he puts on Ihram for Umrah in the first days of Shawal
26

and takes it off after finishing the Umrah, there will be a long
period between the Umrah and his putting on Ihram for the
Hajj on the eighth day of Zilhijjah. So it is better for him
to put on lhram on the eighth day of Duhul Hijjah, as the
companions of the Prophet (blessings and peace of Allah be
upon him) did it according to the directive of the Prophet
(8I~ssings and peace of Allah be upon him). The Prophet
directed them to take off their lhrams as some of them came
as Mufrid (i.e. with the intention of Hajj alone) and some others
came as Qarin (i. e. with the intention of both Umrah and Hajj
together). The Prophet directed them to take off their lhrams
except those persons who took the sacrificial animals with them.
They performed Tawaf, S'ai, cut hair, took off their Ihrams
and became mutamattiyean (enjoyers with the Umrah to the
Hajj) on the day of Tarwiyah, the eighth day of Ouhul Hijja
the Prophet directed them to put on Ihram from their residing
places, this is the best. If any body puts on Ihram for Hajj
before this i. e. on the first days of Duhul-Hijja or before this,
that's sufficient and correct. But it is better to put on Ihram
for Hajj on the eighth day as the companions of the Prophet
(Blessings and peace of Allah Be Upon Him) did it according
to his directive .
Q. No. 15:
What a person should do if he crossed over Miqat without
putting on Ihram, intendig Hajj orUml1lh or any other Purpose?
27

ADS. No. 15:
A person who crossed over Miqat with tbe intention of
performing Hajj or Umrab. but did not put on Ibram. should
go back and put on Ihram for Hajj or Umrah from tbe Miqat.
As the Apostle of Allab (blessings and peace of Allah be upon
him) said. "Tbe people of Madina put on their Ihrams from
Duhul Hulaifah, the people of Syria put on their Ihrams from
AI Juhfah, the people of Najd from AI-Qarn and the people
of Yemen from Yalamlam··. This is the rules according to the
correct Haditbs. Ibn Abbas said. "the Prophet (Blessings and
peace of Allah be upon him) fixed Duhul Hulaifah for the
people of Madina, AI-Juhfah for the people of Syria. AI-Qarn
for the people of Najd, and Yalamlam for the people of Yemen.
These are the Miqats for all those people living at those places
and for those who come through those places intending Hajj
and Umrah". The man who makes intention for Hajj or
Umrah, must put"on his Ihram from the Miqat he passes by.
If he passes by the way of Madina he should put on his Ihram
from Duhul Hulaifa. If he travels by the way of Syria, or Egypt
or Magrib (Morocco) he must put on his Ihram from
AI-Juhfah, nowadays from Rabigh. If he travels through the
way of Yemen, he must put on his Ihram from Yalamlam, and
if he travels through the way of Najd or Taif, he must put on
his Ihram from wadi AI-Qarn which is also called "Qarn".
and nowadays it is known by "Sail". Some people name it
Wadi Mahram. So, he should put on his Ihram from there
28

for Hajj or Umrah or for both of them together.
The best process is, if he is in the months of Hajj, he should
put on his Ihram for Umrah, then he performs Tawaf and Sai,
for Umrah, and takes off Ihram after cutting his hair.
Afterward he puts on his Ihram for Hajj in its time. If he passes
by the Miqat not in the months of Hajj, e. g. Ramadhan or
Sha'ban he should put on lhram for Umrah only. This is the
lawful process .
If he arrives at Makkah for any other purpose and does not
intend for Hajj or Umrah, he arrives only for buying or
purchasing or to visit some relatives or friends or for another
purpose, it is not obligatory for him to put on [hram according
to the correct opinion. He can enter Makkah without [hram.
It is more acceptable of the two opinions of the scholars in
this regard. It is best for him to put on [hram for Umrah and
to avail himself of the opportunity.
Q. No. 16:
If any Mubrim fnn tbat be may Dot be able to accomplisb
bis rites on account of illness or fear, wbat should be do? .
ADS. No. 16:
He should say at the time of putting on Ihram. "So, if any
thing obstructs me from proceeding, it would be the valid place
for me to take off Ihram where You have stopped me". If he
29

fears any obstacle like illness, he should make condition
according to the correct Sunnah. The Prophet (Blessings and
peace of Allah be upon him) ordered Dhuba'a, the daughter
of Zubair Ibn Abdul-Muttalib to do it, when she came to him
complaining of her illness.
Q. No. 17:
Is it permissible for the woman to put on Ihram using any
garments sbe wishes? .
Ans. No. 17:
Yes, she can put on lhram in any garments she wishes. There
is no particular dress for the woman to make intention of
Ihram, as it is understood by some common people. It is better
for her to put on Ihram in garments that are not so beautiful
and attractive, because she will find herself mingling with
foreign people. She should wear simple clothes that are not
attractive and so beautiful which fascinates the on-lookers. If
she puts on lhram in beautiful garments that's correct, but she
abandons the best .
In respect of male person, it is better for him to put on Ihram
in two white garments. Ozar & Rida). There is no objection
if he puts on lhram in garments that are not white. It is
established from the Prophet (Blessings and peace of Allah be
upon him) that he made Tawaf wearing a green garment. It
is also established from him (Blessings and peace of Allah be
30

upon him) that he had worn black turban. In short, there is
no objection to put on Ihram in a garment other than white.
Q. No. 18:
Wben sbould a pilgrim, wbo travels by air put on Ibram?
Ans. No. 18:
The person who travels by air, or by sea, should put on Ihram
when he comes opposite to Miqat, similar to the travellers by
land. When he becomes opposite to Miqat, he has to put on
Ihram in the air or in the sea, or should put on Ihram before
Miqat. So that he can take precautions against the speed of
aeroplane, ship or steamer.
Q. No. 19:
If • person resides after tbe Miqats, from wbere sbould be
put on Ibram? .
Ans. No. 19:
Whoever resides after the Miqats, should put on Ihram from
his residence, like the people of Umma-Al-salam and the people
of Bahrah, they put on Ihram from their places. Similarly, the
people of Jeddah put on Ihram from their places. The Prophet
(Blessings and peace of Allah be upon him) said in a Hadith
related to Ibn-Abbas, "Whoever resides after the Miqats should
put on his Ihram from the place he proceeds". In other words,
31

he has to put on Ihram from his family place. So, the people
of Makkah, should put on Ihram from Makkah .
Q. No. 20:
From wbere sbould tbe pilgrim put on Ibram on the day of
"Tarwiyah"?
ADS. No. 20:
He should put on Ihram from his residence, as the
upon him) put on their Ihrams from their stopping places in
"Abtah" during the farewell Hajj by the direction of the
Prophet (Blessings and peace of Allah be upon him). Thus,
whoever resides in Makkah should put on Ihram from his
residence according to the previous Hadith related to Ibn
Abbas. The Prophet said, "Whoever resides within Miqats
should put on Ihram fr~m his family place. So that the people
of Makkah should put on their lhrams from Makkah" .
Bukhari and Muslim agreed on the soundness of this Hadith .
Q. No. 21:
A person travelled from abroad intending Hajj and landed
at Jeddab airport witbout putting on Ibram, tben be put on
Ibram from Jeddab, wbat is tbe obligation upon bim?
32

Ans. No. 21:
If the plane landed at Jeddah coming from Syria or Egypt,
he should go back to Rabigh by a car or any other means and
then put on Ihram from there. He is not permitted to put on
Ihram from Jeddah. If some one came from Najd without
Ihram and landed at Jeddah, he had to go back to "Sail" (Wadi
AI-Qarn) and put on Ihram from there. If anybody puts on
Ihram from Jeddah and does not go back to Miqat, he has
to sacrifice one sheep (Like one as sufficient for immolation)
for the poors in Makkah, or he has to sacrifice a seventh part
of a camel or a cow, as stated above, to mend his Hajj or
Umrah.
Q. No. 22:
A person made intention for Hajj Urad and after arrival at
Makkah, changed his intention to perform Hajj Tamaltu and
he performed Umrah and took off the (hram. What should
be do, and from where and when sbould be put on Ibram for
Hajj? .
Ans. No. 22:
This is the best way: the person who makes intention for Hajj
or both for Hajj and Umrah together it is better for him to
change it in Umrah only. This is what the Prophet (Blessings
and peace of Allah be upon him) told his companions when
33

(hey reached Makkah. Some of them were Qarins and some
of them were Mufrids, they did not bring Hadi (sacrificial
animal). The Prophet ordered them to make it Umrah. So. the
companions whether they were Qarins or Mufrids made Tawaf,
Sai and haircut, then they took off their Ihram, except those
who broughtsacrifical animals. They remained with Ihram until
they took off their Ihrams at the day of Eid, whether they were
Qarins or Mufrids .
The main point is that, whoever comes to Makkah for Hajj
only or both for Hajj and Umrah and does not carry an animal
with him. it is Sunnah to make the Ihram for Umrah. He Makes
Tawaf, Sai, have his hair-cut and takes off Ihram and then
he puts on Ihram for Hajj in its proper time. Thus he becomes
a Mutamatti and he has to sacrifice an animal for Tamattu .
Q. No. 23:
A penon iDtended to perfonn Hajj Tamattu but after Miqat.
be cbaoged bis mind and uttered TaJbeyab only for Hajj. Is
be demanded to offer Hadi (Sacrificial animal)?
Ans. No. 23:
This question has two sections. The first one is that he wanted
to perform Hajj Tamattu but after his arrival at Miqat he
changed his mind and assumed Ihram only for Hajj. There is
no objection on it and he needs not to sacrifice an animal.
34

The second one is that he uttered Talbeyah for both Umrah
and Hajj from Miqat or before Miqat, then he wanted to make
it for Hajj only, he is not allowed to do this. However, he is
allowed to make it only for Umrah. He is not pennitted to make
it only for Hajj. So, the Qiran cannot be changed into Hajj.
It can be changed into Umrah, as it is more beneficent to the
believer and as the Prophet (blessing and peace of Allah be
upon him) ordered his companions to do that. If the pilgrim
assumed Ihram for both Umrah and Hajj from Miqat then he
wished to make it only for Hajj like a Mufrid he is not permitted
to do that. But he is allowed to make it only for Umrah and
this is the best for him. So, he performs Tawaf Sa'i and gets
his hair cut short and finishes the state of Ihram. Afterwards
he should utter Talbeyah for Hajj and becomes a Mutamatti .
Q. No. 24:
Whoeverassumed Ibram for Umrah and Hajj and after arrival
at Makkah he lost his expenses and became unable to sacrifice
an animal. So he changed his mind and itnended only for Hajj.
Is it correct! If be is performing Hajj on behalf of another person
stipulating for Hajj Tamaltu what should he do? .
Ans. No. 24:
He is not permitted to do so. If he lost all of his expenses
and became unable to sacrifice an animal, he has to fast for
ten days (praise be to Allah): three days during the Hajj and
35

seven days after his returning home; and he has to continue
as a Mutamatti. He has to carry out all the conditions, he must
assume Ihram for Umrah, perform Tawaf and Sai and have
his hair cut and then he finishes Ihram. He should afterwards,
utter Talbeyah for Hajj and offer a sacrifice. If he cannot
afford it, he should fast for ten days; three days during the
Hajj before the day of Arafat and seven days after returning
home. It is better for him not to observe fasting in the day of
Arafat following the example of the Prophet (Bleassing and
peace of Allah be upon him) as he halted at Araft and did not
observe fasting .
Q. No. 25:
Whoever assumed Ibram for both Umrab and Hajj combined
and after performing' Umrab he finished Ihram; will he be
treated as a Mutamatti ?
ADS. No. 25:
Yes, If he assumed Ihram for both Umrah and Hajj as a
Qarin, but after performing Tawaf, Sai and having his hair
cut, he made it Umrah, he will be treated as Mutamatti and
he has to sacrifice an animal for Tamattu .
Q. No. 26:
Whoever performed Hajj but did not perform regular
prayers, either intentionally or carelessly. Would this Hajj be

accepted for his obligatory Islamic Hajj ?
ADS. No. 26:
Whoever performs Hajj and does not perform prayers, i.
e. regular prayers, if he denies the obligation of the prayers,
he becomes a Kafir (unbeliever) unanemously and his Hajj will
not be accepted. If he does not perform prayers on account
of negligence or laziness, the scholars have different opinions
in this regard; some of them are of the opinion that his Hajj
hOas no value, and some of them say that his Hajj is all right.
According to the correct opinion, his Hajj is unvalid. The
Prophet(Blessing and peace of Allah be upon him) said, "The
prayer (salat) is the dividing line between us and the
unbelievers". So, whoever does not perform prayers becomes
a Kafir. The Prophet also said, •'prayer is the partition between
Muslim and Kufr and Shirk". This includes all the persons who
deny the obligation of the prayers and also those who do not
pray out of negligence.
All success lies in the hand of Allah .
Q. No. 27:
Is it permissible for a woman to use some pUIs to stop ber
meases during tbe days of Hajj 1
ADS. No. 27:
There is no objection for doing so. Because, such doing
37

derives great benefit and interest. She becomes able to perform
Tawaf with her companion. By doing so she will not create
any hindrance to anyone.
Q. No. 28:
Is a woman permitted to perform Tawaf if she discharged
menses or gave child birth after assuming Ihram? Or what should
she do in this regard? Is Tawaf al-wida obligatory on her?
Ans. No. 28:
The woman who discharged menses or gave child birth after
her arrival for Umrah. has to stop performing Umrah untill
she is clean. Then she can perform Tawaf, Sai and have her
hair cut and only then her Umrah will be completed. If it
happens after Umrah or after assuming Ihram for Hajj on the
eighth day of Zilhajjah she is to proceed to perform the
ceremonies of Hajj such as. halting at Arafat and Muzdalifa.
throwing stones at Jamarat and uttering Talbeyah etc.
When she becomes clean, she should perform Tawaf and Sai.
for Hajj (praise be to Allah). If sbe gets menses after performing
Tawaf and Sai. but before Tawaf Al-Wida. she is exempted from
Tawaf Al-wida- Because, the woman who gives child birth or
discharges menses. is exempted from Tawaf AI-Wida.
Q. No. 29:
Is it compulsory to every circumambulator of the Ka'ba to
38

perform two Rakats prayer behind Maqam Ibrahim? If he
fol'lets to do it, what should he do?
Ans. No. 29:
It is not compulsory to perform two Rakats prayer behind
Maqam Ibrahim. It may be performed at any place in the
Haram. There is no objecti.on jf he forgets this prayer, because
it is a Sunnah not an obligatory one .
Q. No. 30:
Is it permissible to delay Tawaf AJ-Ifada at the time of Tawuf
AI-Wida and to perform one Tawaf intending both Tawal'
AJ-Uada and Tawa' AJ-Wida together? Is it allowed to perform
Tawaf AI-Uada at night ?
Ans. No. 30:
There is no objection for doing so. If he performs Tawaf
AI-Ifada at the time of departure after all other ceremoni~
of Hajj, his Tawaf AI-Ifada suffices the Tawaf AI-wida, either
he makes intention for Tawaf AI-wida with Tawaful Ifada or
not. It means that the Tawafullfada alone suffIces the Tawai
AI-Wida if it is performed at the time of departure. There is
no objection if he makes intention for both of them
It is permissible to perform Tawaf AI-Ifada and Tawaf
AI-wida at any time day or night .
39

Q. No. 31:
Wbat is tbe rule regarding a pilgrim performing Tawa' or
Sa'i and before tbe Tawaf or Sai' bad been completed, the ritual
prayer is begun ?
ADS. No. 31:
A pilgrim should perform his obligatory prayer with other
people, and then he should complete his Tawaf or Sa'i
beginning from the point where he had interrupted it for prayer.
Q. No. 32:
Is it indispensable for Tawa' or Sa'j to be in a state of Tabara
(Ablution) ?
ADS. No. 32:
It is indispensable for Tawaf ~nly. He can perform Sa'j
without Tahara (Abultion). But it is better to perform Sa'j in
a state of Tahara .
Q. No. 33:
Is Tawaf AI-Wid~ obligatory in Umrah? Is it allowed whether
in Hajj or Umrah to purchaSf> some{hjn~ from Makkah after
Tawa' AI-Wida ?
ADS. No. 33:
Tawaf AI-Wida is no! all obligatory one in Umrah. But it
40

is better to do it. There is no objection to leave Makkah in
Umrah without performing Tawaf AI-Wida .
Tawaf AI-Wida is obligatory in Hajj. As the Prophet
(blessing and peace be upon him) said, "No body would depart
from Makkah without performing Tawaf of the Ka'ba as the
last thing". This was addressed to the Hajj pilgrims .
The pilgrim may purchase what he needs after performing
Tawaf AI-Wida even if he purchase anything for business
purpose within a short period. If it takes a long period he has
to perform Tawaf again. If it does not take a long time usually,
there is no need to perform Tawaf again .
Q. No. 34:
Is it permissible to perform Sa" before Tawaf, whether in
Hajj or in Umrab 1
ADS. No. 34:
According to Sunnah, Tawaf is performed first, then Sa'i.
There is no harm if he perform~; Sa'i before Tawaf out of
ignorance. It is a correct Hadith of the Prophet (blessing and
peace be npon him) that a person a.sked him and said, "I
performed Sa'i before TawaP', The prophet replied, there is
no harm. It indicates that it is sufficient, if the Sa'i is performed
before the Tawaf, However, It is Sunnah to perform T;lW~f
first, and then Sa'i, both in Hajj and Umr~h
41

Q. No. 35:
What is the process of Sa'i? Where should it be started from,
and how many circuits are there in Sa'i ?
I
Aos. No. 35:
The Sa'j is started from Safa and ended at Marwah. there
are stven circuits in Sa'i .
The first circuit should be started from Safa and the last one
should be ended at Marwah. He should praise and glorify Allah
and pray to Him. During the performance of Sa'i, he should
repeat prayer and invocation of Allah three times at Safa and
Marwah, raising his hands and facing Ka'ba. as the Prophet
(Bleassing and peace be upon him) did so .
Q. No. 36:
Which is better in Umrah or Hajj, to have the hair shaved
off or cut short? Is it sufficient to have the hair cut short from
some parts of tbe bead ?
Ans. No. 36:
To have [he hair shaved off is beuer than cut short both in
Hajj and Umrah. Because, the Prophet (blessing and peace be
upon hIm) prayed mercy and frogiveness three times for the
person.;; who got their hair shaved off. He prayed one time for
the persons who got their hair cut shortHowever, if the Umrah
42

is performed before Hajj by a short period, it is betterJO get
the hair cut short. So that the shaving of the head can be applied
completely in Hajj, as the Hajj is more complete than Umrah.
So, the more perfect deserves more perfect one.
On the other hand. if the Umrah is performed before the
Hajj by a long period, ~uch as, in the month of Shawal and
it is usual for hair to grow longer in this period. So he should
get his hair shaved off availing the superiority of shaving his
hair.
It is not sufficient to get hair cut-short or shaved off some
part of the head according to the more correct of the two
opinions of the scholars. It is obligatory to have the hair cut
short or shaved off allover the head. It is better to begin from
the right side of the head in shaving or shortenning the hair.
Q. No. 37:
At what time should tbe pilgrim proceed to Ararat? ADd at
wbat time sbould be depart from there ?
ADS. No. 37:
The pilgrim should proceed to Arafat after Sunrise on the
day of Arafat. the 9th day of Dhul hajja. He should perform
Zuhr and Asr prayers together in advance with Qasr
(shortening) by one Azan and two Iqamats following the
example of the Prophet (blessing and peace of Allah be Upon
43

him) and his companions (May Allah be pleased with them).
The pilgrim should halt at Arafat till Sunset praising Allah,
praying to Him and reading the Quran and uttering Talbeyah.
He should utter the following supplication:
c.~ 5 Jt- ~) .J..J. ...J) ~ J ...J ~.r ~ oJ..» ~ ~1 ...Jl ~
. ~4 ~! i; ~J J.,t> ~) .:», ~1 J! ~) .:» ..u.) ~ Jl.-:---) fl.J.i
"There is no deity (lLAH) except AUah, The One without any
partner. For Him is the dominion and for Him is the praise,
and He is the powerfull over every thing. Glory be to Allah,
praise be to Allah. There is no deity (lLAH) except Allah. There
is no power, no might but with Allah" .
He should raise his hands upward in praying and praising
Allah. He should send blessing to the Prophet before prayer
and make his face toward Qibla. All sides of Arafat are valid
for halting. After the sunset, the pilgrim should proceed to
Muzdalifa with calmness and veneration reciting Talbeyah more
and more. After reaching Muzdalifa he should perform Maghrib
and Isha prayers together in late with one Azan and two Iqamats.
Three Rakats for Magrib and Two Rakats for Isha.
Q. No. 38:
Wbat is tbe rule in respect of baiting and spending tbe night
at Muzdalifa? ADd wbat is the extent of it? At wbat time should
tbe pilgrim depart from tbere? .
44

Ans. No. 38:
It is obligatory to spend the night at Muzdalifa according
to the sound opinion. Some of the scholars said that it is a Rukn
of Hajj (most obligatory) and some others said that it is a
desirable one. The most correct opinion in this regard is that
it is an obligatory function in Hajj and whoever does not
perform it. should sacrifice an animal.
It is Sunnah for a pilgrim to leave Musdalifah after the Fajr
prayer and after the day dawns. He will perform the Fajr prayer
and then he will proceed to Mina after the day is dawned while
he is reciting Talbeyah. It is Sunnah to glorify Allah after Fajr
prayer and to supplicate to him. When it is dawn he should
proceed to Mina reciting Talbeyah .
It is permissible for the weak (man or woman) and the old
to leave Muzdalifah at the last part of the night. Because, the
Prophet (blessing and peace of Allah be upon him) permitted
such persons. As for the strong persons, it is Sunnah to remain
there till they had performed Fajr prayer. After that they should
glorify Allah more and more. Then they should proceed to
Mina before the Sunrise. It is Sunnah also to raise hands during
supplication at Muzdalifah, facing the Qibla, just as they did
it at Arafat. All the areas of Muzdalifa are valid for halting
Q. No. 20:
What is the rule in respect of spending night outside of Mina
45

Ia tile day. of Tubrique wbetber it was iDteDtioDally or on
lIeCOII.t of i.feulbIHty of a suitable place at MI.a? At wbat
.......... tile pUpims beaiD to depart from Mi.a?
ABI. No. 39:
It is obligatory to spend two nights inside Mina following
the 10th of Zulhijjah. This is the preference of the competent
scholars for male and female pilgrims. If they cannot find a
suitable place to spend the night there is no obligation, and
the obligation becomes unforcible in such case. But whoever
abandons it without any excuse he has to sacrifice an animal
for this.
A pilgrim may leave Mina after throwing pebbles at Jamrat
on the 12th day of Zulhijjah after noon. He is permitted to
leave Mina after this. It is better for him to delay and throw
Jamrats on the 13th day of Zulhijjah afternoon.
Q. No. 40:
Wllat II tile best process for a PUartm ia perfonaiag the
caewoalea 011 die slauPtabl& day? Is it permissible to perform
allele rites before ud after ODe aDotber? .
ABI. No. 40:
The right procedure according to the Sunnah on the day of
slaughtering is to throw the JanlTa first i. e. Jamratul Aqabat
(The stone built pillar of Aqaba) which is the nearest one
46

to Makkah. He should throw it with seven pebbles one after
another, saying AlIahu-Akber (Allah is the greatest) at each
throwing. Then he should slaughter his Hadi (Sacrificial animal)
if he has got it. Then he should get his hair shaved off or
cutshort, but shaving is better. Then he should perform Tawaf
and also Sa'i, if he had not done Sa'i before this is the better
manner, such as the Prophet (blessing and peace be upon him)
performed these ceremonies serially, first he threw the Pebbles,
tben he slaughtered Hadi and then got his hair shaved off.
Afterwards he went to Makkah and performed Tawaf (blessing
and peace of Allah be upon him). The process as followed is
the best, firstly throwing Jamra, then slaughtering. then shaving
off or cutting hair, then performing Tawaf and Sa'i, if he has
to do Sa'i. There is no objection if he performs these ceremonies
before and after one another.
There is no objection if he slaughtered oefore throwing Jamra
or performed Tawaf before throwing or he shaved off his hair
before slaughtering, When the Prophet was asked about the
persons who performed some of the ceremonies before or after
one another, he replied that there was no objection, there was
no objection .
Q. No. 41:
Is it allowed to appoint an agent to throw pebbles at Jamrats
on bebalf of a sick person or a woman or a child?
47

ADS. No. 41:
There is no objection on appointing an agent for throwing
pebbles at Jamrats on behalf of a sick person or an unable
woman like pregnant, weak or weighty woman who is unable
to do it. The strong and active woman should throw Jamrats
by herself. If any body becomes unable to throw Jamrats at
the day time he may throw them at the night. Whoever cannot
throw Jamrats at the day of Eid, he should throw them at the
night preceeding the 11th of Zulhijjah, and whoever cannot
throw Jamrats on the 11th day of Zulhijjah, he should throw
them at the night preceeding the 12th day of Zulhijjah, and
whoever cannot throw Jamrats on the 12th day of Zulhijjah
he may throw it at the night preceeding the 13th day of
Zulhijjah. The time of throwing pebbles at Jamrats ends by
the dawn (of the next day) .
It is not permissible to throw Jamrats before noon in the
days of Tashrique .
Q. No. 42:
Is it permissible to tbroW' pebbles at tbree Jamrats at nigbt
oa tile days of Tubrique without any excuse? Is it allowed for
• perIOD wllo leaves MazdaUa with women and the weak ones
alter lllidaJabt to throw at tbe Jamratul Aqaba?
48

ADS. No. 42:
It is permissible to throw pebbles at Jamrats after the sunset
according to the correct opinion. However, the Sunnah is to
throw pebbles at Jamrats in the afternoon and before the
sunset, this is better for those who can do it easily, otherwise
he can throw after Sunset according to the correct opinion .
Whoever left Mu.zdalifa along with the weak ones or women,
the rule regarding him is the rule of the weak ones and women.
It means that whoever left Muzdalifa with the weak ones or
women whether he was a Mahram or a driver or a strong person
he is allowed to perform throwing like them and it is sufficent
for him to throw at Jamrats with women at the last part of
the night.
Q. No. 43:
At wbat time should a pilgrim begin to throw pebbles at
Jamants? What is the process of tbrowing? How mucb pebbles
should be tbrown? By wbicb of the Jamrats should the tbrowing
be started from? And by which of them should it be completed?
Ans. No. 43:
A person should throw pebbles on Eid day at the first Jamra
which is the nearest one to Makkah, and it is called ..Jamratul
Aqaba". He should throw it on the day of Eid. It is sufficient
if he throws at this Jamra after midnight prior to the
slaughtering day. However, it is better to throw it before noon
49

and time continues till the sunset. If he missed the chance of
throwing at Jamra at this time. he can throw it after sunset
at night.
He should throw pebbles one by one sying Allahu Akbar
(Allah is the Greatest) with every pebble .
On the days of Tashrique. he should throw at all Jamarats
in the afternoon. He should throw at the first Jamra whic,h
is the nearest one to the Masjid Khaif with seven pebbles saying
..Allahu Akbar" with each one. Similarly. he throws at the
middle Jamra with seven pebbles. Then he throws at the last
Jamra with seven pebbles also. This is performed on the 11th
and the 12th days of Zulhijjah and also on the 13th day of
Zulhijjah unless he is not in a hurry to leave Mina .
It is Sunnah to halt after throwing at the first and the second
Jamrats after throwing at the first Jamra he should halt facing
the Qibla and keeping the Jamra to the left. Then he should
pray to Allah for a long time. After throwing the second Jamra
he should also halt facing the Qibla and keeping the Jamrat
to the right. Then he should supplicate to Allah for a long time.
He should perform the throwing at Jamrat on the I Ith and
the 12th days of Zulhijjah and also on the 13th day of Zulhijjah
if he is not in a hurry to leave Mina. But he should not halt
after throwing the last Jamra which is the nearest one to
Makkah. Because. the Prophet (blessing and peace of Allah
be upon him) threw at this Jamra and did not halt there.
50

Q. No. 44:
If a pilgrim supected tIlat SOllie of tile pebbles did Dot reach
tile tarwet, .Dt _ould he do?
ADS. No. 44:
Whoever suspected this should complete the number. He may
pick up the ,pebbles he needs from the earth at Mina and
complete the throwing of Jamrats with them.
Q. No. 45:
Is It penalalble for a pUarim to tbrow Jamrats with pebbles
picked up from arouDd the Jamrats i. e. arouDd tbe stone built
pUlar?
ADS. No. 45:
It is allowed for a pilgrim to do that, as it is originally supposed
that these pebbles were not used in throwing at all. But the
pebbles in the circle are not allowed to be used in throwing .
These answers were dietated by His Eminence Shaikh Abdul
Aziz Bin Abdullah Bin Baz. May Allah pardon him, and may
blessings and peace of Allah be upon our beloved Prophet
Muhammad.
Taif: Zulqaidah 1407 H.
Translated by
Mohd. Raquib Uddin Hussain
Riyadh: 25/11/1408 H.
51

b~l
j~~x'(:1))J;ri)J~
(~~~~)
.9~~-,~JjO:0jlliw~j(~»~jflj»)cJ)j~.
~$;tJ0~~

,~()..::&.~
tf~~Gx~~e»id1:...(1(""........:11£~~
9~JJD~~11Wc:;)t~.
~~.Jf .,
• <
..

Haji and umrah

More Related Content

What's hot

Similar to Haji and umrah

More from Helmon Chan

Recently uploaded

Haji and umrah