Hajj Ruling

Hajj is one of the pillars of Islam and one of its obligations.

The Evidence:

First, From the Book “Qur’an”

Allah Almighty says: And Pilgrimage “Hajj” to the House is a duty that mankind owes to Allah, those who are able to thereto a way. And whoever disbelieves - then indeed, Allah is free from need of the worlds. [Al Imran: 97]

Second, From the Sunnah:

On the authority of Ibn Umar, may God be pleased with them both, who said: ((I heard the Messenger of God, may God bless him and grant him peace, say: Islam is built on five: the testimony that there is no god but God and that Muhammad is His servant and Messenger, establishing prayer, paying zakat, performing Hajj to the House, and fasting Ramadan.))

Third: From the consensus

Ibn al-Mundhir and Ibn Hazm reported the consensus on this.

The ruling on someone who denies Hajj

Whoever denies the obligation of Hajj is an infidel/disbeliever. Ibn Taymiyyah has reported the consensus on this.

Is Hajj done immediately or after a while

Hajj is obligatory immediately upon fulfilling its conditions, and a person is sinful if he delays it. This is the Hanbali school of thought, and a narration from Abu Hanifa. Most scholars have adopted this view, and it was chosen by the two sheikhs, Ibn Baz and Ibn Uthaymeen, may God have mercy on them all.

Evidence:

First: From the Book “the Qur’an”

1- The Almighty’s saying: “And Hajj to the House is a duty that mankind owes to Allah, those who are able to thereto a way.” [Al-Imran: 97] and the command is immediate

2- The Almighty’s saying: “So race to do good deeds” [Al-Baqarah: 148]

3- The Almighty’s saying: “And hasten to forgiveness from your Lord and a garden” [Al-Imran: 133]

The point of evidence:

That Allah, the Exalted, has commanded to race to do good deeds and hasten to forgiveness and paradise; Both the race and the haste are immediate, not slack, so delay is contrary to what God Almighty has commanded.

Second: From the Sunnah

1- On the authority of Abu Hurairah, may Allah be pleased with him, who said: The Messenger of Allah, may Allah bless him and grant him peace, addressed us and said: ((O people, Allah has made Hajj obligatory upon you, so perform Hajj)) The basic principle in the command is that it should be done immediately, and this is why the Prophet, may Allah bless him and grant him peace, became angry during the Battle of Hudaybiyyah when he ordered them to enter ihram and they delayed

Third:

A person does not know what will happen to him, so he may be unable to carry out the commands of Allah, and if he delays Hajj from the first year, he may live longer, or he may die and miss the obligation, and missing the obligation is forbidden

Definition of Hajj

● It is the intention to go to the sacred places to perform the rituals in a specific place and time as an act of worship to God Almighty. (Majmoo’ Fatawa wa Rasail al-Uthaymeen: 24/215)

What is the ruling on performing Hajj with unlawful money

Performing the Hajj rituals with unlawful or stolen money nullifies the obligation, but it is an unacceptable Hajj with God Almighty (Fatwas of the Egyptian Fatwa House: 5/788).

What is the ruling on a woman performing Hajj without a mahram

Hajj is not obligatory for a woman unless she is accompanied by her husband or a sane adult mahram. It is not permissible for her to perform Hajj without that, even if she is accompanied by a righteous group of women.

Muslim narrated on the authority of Abu Hurayrah that the Messenger of Allah, may Allah bless him and grant him peace, said: “It is not permissible for a Muslim woman to travel a night’s journey unless she is accompanied by a man who is a mahram to her” (Muslim, Hadith 1339).

 Al-Bukhari and Muslim narrated on the authority of Ibn Abbas, may God be pleased with them, that he heard the Prophet, may God bless him and grant him peace, say: “A man should not be alone with a woman, and a woman should not travel unless she has a mahram with her.” A man stood up and said: “O Messenger of God, I was enlisted in such-and-such a campaign, and my wife went out to perform Hajj.” He said: “Go and perform Hajj with your wife.” (Al-Bukhari: 2006 / Muslim: 1341)

If a woman travels to perform the Hajj rituals without a mahram, she is sinful and has committed what the Messenger of God, may God bless him and grant him peace, forbade, which is traveling without a husband or mahram. However, the Hajj is valid and the obligation is dropped from her (Fatawa al-Lajnah al-Daa’imah: 11/90).

What is the ruling on someone who died without performing Hajj

If a Muslim dies without having performed the Hajj obligation, and he fulfilled the conditions for Hajj to be obligatory, then someone must perform Hajj on his behalf from the money that the deceased left behind, whether he made a will or not, provided that the representative has performed Hajj on his own behalf first.

Al-Bukhari narrated on the authority of Ibn Abbas (may Allah be pleased with them both) that a woman from Juhayna came to the Prophet (blessings and peace of Allah be upon him) and said: My mother vowed to perform Hajj, but she did not perform Hajj until she died. Should I perform Hajj on her behalf? He said: “Yes, perform Hajj on her behalf. Tell me, if your mother had a debt, would you be able to pay it? Pay it to Allah, for Allah is more deserving of fulfillment.” (Al-Bukhari: 1852)

This hadith is evidence that what is obligatory upon a Muslim is not dropped by his death, and that it is a debt upon him, and his conscience is not discharged except by paying it. And if a representative performs Hajj from his own money on behalf of the deceased, then Hajj is sufficient for him (Fatawa al-Lajnah al-Daa’imah: 11/100).

What are the pillars of Hajj

Hajj has four pillars, without which it is not valid. They are:

1- Ihram.

2- Circumambulating the Kaaba.

3- Walking between Safa and Marwa.

4- Standing at Arafat.

What are the timeframes for Hajj

Hajj has specific times that were specified by the Prophet (peace and blessings of Allah be upon him), and Hajj is not valid except during them.

Allah Almighty said: “Hajj is [during] well-known months. So whoever has made Hajj obligatory upon himself therein, there is no sexual relations nor disobedience nor disputing during Hajj.” [Al-Baqarah: 197].

The months of Hajj are: Shawwal, Dhul-Qi'dah, and ten days of Dhul-Hijjah.

What are the spatial timings for Hajj

Mawaqeet: Plural of Miqat, which is the place that the Messenger of Allah (Peace be upon him) specified for Hajj and Umrah.

The spatial Miqats are:

• Miqat for the people of Medina: Dhu al-Hulayfah, now called Abiar Ali.

• Miqat for the people of Syria, Egypt and Morocco: al-Juhfah, which is an old village that has been destroyed, so people now enter ihram from Rabigh.

• Miqat for the people of Yemen: Yalamlam.

• Miqat for the people of Najd: Qarn al-Manazil, now called al-Sayl al-Kabir.

• Miqat for the people of Iraq: Dhat Irq, now called al-Dhariba.

Al-Bukhari and Muslim narrated on the authority of Ibn Abbas, may God be pleased with them, who said: The Messenger of God, may God bless him and grant him peace, set the time for the people of Medina as Dhu’l-Hulayfah, for the people of Ash-Sham as Al-Juhfah, for the people of Najd as Qarn Al-Manazil, and for the people of Yemen as Yalamlam. So these are for them and for whoever comes to them from outside their people, for whoever wants to perform Hajj and Umrah. As for whoever is less than these, his ihram is from His family, and so on, until the people of Mecca enter ihram from there; (Al-Bukhari, Hadith 1526/ Muslim, Hadith 1181).

Al-Bukhari narrated on the authority of Ibn Umar, may God be pleased with them both, who said: When these two cities were conquered, they came to Umar and said: O Commander of the Faithful, the Messenger of God, may God bless him and grant him peace, set a boundary for the people of Najd at Qarn, which is a ravine from our path, and if we wanted Qarn, it would be difficult for us. He said: Then look for a place parallel to it on your path, so he set a boundary for them at Dhat Irq; (Al-Bukhari, Hadith 1531).

Abu Dawood narrated on the authority of Aisha (may Allah be pleased with her) that the Messenger of Allah (blessings and peace of Allah be upon him) set a time for the people of Iraq at Dhat Irq (a sound hadith) (Sahih Abi Dawood by Al-Albani, Hadith 135).

 These time limits are specific to the people of this country, or those who pass through it from outside its people, for those who intend to perform Hajj or Umrah. As for those who live outside these time limits, they enter ihram from their place. The people of Makkah enter ihram for Hajj al-Qiran or Hajj al-Ifrad from their homes. As for Umrah al-Mufradah, they enter ihram from at-Tan'im (Fatawa al-Lajnah al-Daa'imah: 11/125).

What is the meaning of Ihram

Ihram in the language: prohibition and prevention; that is, a person forbids himself from what was permissible before Ihram, such as marriage, wearing perfumes, certain clothing items, and the like.

Ihram in Islamic law: the intention to enter into the rituals of Hajj or Umrah; (Dictionary of Jurisprudential Terms by Muhammad Abd al-Rahman: 1/80).

What are the Sunnahs of Ihram for performing Hajj rituals

There are Sunnahs for Ihram that will bring a great reward to the pilgrim, and there is no consequence for leaving them out. They are:

1- Bathing, trimming the nails, trimming the mustache, shaving the pubic hair, and plucking the armpit hair before Ihram.

2- Applying perfume, for men only, before putting on the Ihram clothes.

3- Wearing a clean white Izar and Rida.

4- Entering Ihram after a prayer, whether it is an obligatory or voluntary prayer.

5- Raising the voice in Talbiyah, for men only.

6- Stipulating for those who fear that an obstacle such as an enemy, illness, loss of money, or the like will prevent them from completing the rituals of Hajj or Umrah.

What are the things that are permissible for the pilgrim during ihram

The pilgrim is permitted to do during his ihram:

1- Bathe, gently comb the hair and beard, and look in the mirror.

2- Wash the ihram clothes or replace them with others.

3- Wear a watch and a silver ring for men, and gold jewelry for women only.

4- Cupping, tooth extraction, using an umbrella and glasses, and donating blood.

5- Use a belt and clips when wearing the ihram clothes and throw away a broken nail.

6- Kill insects and harmful animals that attack the pilgrim in the sanctuary and outside the sanctuary.

7- Fishing, buying, selling, and manufacturing. (Islamic Jurisprudence and its Evidences by Wahbah al-Zuhayli 3/254).

What are the prohibitions of Ihram

Prohibitions of Ihram are divided into three sections:

The first section: Prohibitions for both men and women; they are:

1- Deliberately removing hair from the head and the rest of the body by shaving or otherwise.

2- Trimming fingernails and toenails and wearing gloves.

3- Using perfumes after Ihram, on the body or clothes.

4- Sexual intercourse with one's wife or reasons for that, such as looking lustfully or kissing and the like.

5- Hunting or helping to hunt it or scaring away birds of the sanctuary or cutting trees of the sanctuary except for Idhkhir; which is a fragrant plant.

6- Engagement or marriage contract for oneself or for others.

7- Taking lost property in the sanctuary except for someone who wants to identify it.

8- Disputing and arguing falsely; because that leads to the spread of enmity among Muslims.

The second section: Prohibitions specific to men only; they are:

1- Wearing sewn clothes, which includes all clothes made in the shape of body parts; Such as a T-shirt, pants, socks, etc.

2- Covering the head with something that sticks to it; such as a turban, a hat, etc.

The third section: Prohibitions specific to women only; which are:

1- Wearing the niqab.

(Investigation and clarification by Sheikh Ibn Baz: 24)

What is the ransom for committing the prohibitions of ihram

Every Muslim who goes to perform Hajj must learn the prohibitions of ihram. If he commits one of these prohibitions out of forgetfulness or under duress, there is no sin on him and no ransom is due.

Ahmad narrated on the authority of Abu Dharr (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Allah has forgiven my nation for mistakes, forgetfulness, and what they are forced to do” (Sahih al-Jami’ by al-Albani: 1731).

However, if he commits one of the prohibitions of ihram intentionally, he must pay ransom as stated in the Holy Qur’an and the Sunnah of our Prophet Muhammad (blessings and peace of Allah be upon him). We can summarize the ransom for committing the prohibitions of ihram as follows:

The ransom for cutting hair and nails, wearing sewn clothing, having sexual intercourse with one’s wife with desire, covering the head, applying perfume, and wearing a niqab and gloves for women is to choose one of three things: either slaughtering a sheep, feeding six poor people, or fasting for three days. God Almighty said: “But whoever among you is ill or has an ailment in his head [must make up for it] a ransom of fasting or charity or sacrifice.” [Al-Baqarah: 196]

(Al-Mughni by Ibn Qudamah, Vol. 5, p. 119-160).

What is the ruling on performing ihram for Hajj or Umrah in regular clothes for men

Taking off sewn clothing is one of the duties of ihram for Hajj or Umrah. If a man does not take off his sewn clothing, and that is for a legitimate excuse, he must pay expiation, and he has the choice between slaughtering a sheep, feeding six poor people, or fasting for three days. However, if he is in ihram wearing regular clothes without an excuse, he must pay expiation, and he has no choice in it, which is slaughtering a sheep, which is distributed to the poor of the Haram, and its owner does not eat from it. As for fasting or feeding the poor, it is sufficient to do so in any place inside the Haram, or outside it. As for slaughtering, it can only be done inside the Haram of Makkah.

(Fatawa Dar Al-Iftaa Al-Misriyyah, Vol. 20, No. 3344, pp. 7521-7522).

What is the ruling on a man who entered ihram wearing his regular clothes due to illness

If the pilgrim enters ihram wearing his regular clothes due to cold, illness, or something similar, then this is permissible for him according to Islamic law, but he must fast for three days, or feed six poor people, or slaughter a sheep and distribute it to the poor of the Haram. He has the choice between these three, and he may do whichever he wants. Likewise, if the pilgrim covers his head intentionally, then he must pay one of the previous ransoms

(Fatawa al-Lajnah al-Daa’imah, vol. 11, p. 180).

What is the ruling on men applying perfume to their ihram clothes before making the intention and talbiyah

It is not permissible for a man to put perfume on his ihram clothes before reciting the Talbiyah. Al-Bukhari and Muslim narrated on the authority of Ibn Umar that he said: A man asked the Messenger of Allah (blessings and peace of Allah be upon him) what the pilgrim should wear. He said: “He should not wear a shirt, trousers, a burnous, or a garment that has been touched by saffron or wars. Whoever cannot find sandals should wear socks and cut them so that they are below the ankles.”

(Al-Bukhari, Hadith 1542 / Muslim, Hadith 1177). A man should apply perfume to his body, such as his head, beard, armpits, and the like. As for clothes, he should not apply perfume to them when entering ihram.

(Tuhfat al-Ikhwan by Ibn Baz, p. 200).

What is the ruling on a woman covering her face during ihram

If a woman needs to cover her face because men who are not her mahrams are passing by her, she should lower her garment from above her head over her face. Malik narrated from Fatimah bint al-Mundhir that she said: We used to cover our faces while we were in ihram and we were with Asma bint Abi Bakr al-Siddiq; (its chain of transmission is authentic)

(Muwatta Malik, Book of Hajj, Hadith 16).

Sa`id ibn Mansur narrated from `Aishah that she said: A woman lowers her jilbab from above her head over her face; (Its chain of transmission is authentic)

(Fath Al-Bari by Ibn Hajar Al-Asqalani, Vol. 3, p. 474).

Al-Hakim narrated on the authority of Asma’ bint Abi Bakr, may God be pleased with them both, who said: “We used to cover our faces from men, and we used to comb our hair before that in ihram”; (Its chain of transmission is authentic) (Irwa’ Al-Alil by Al-Albani, Vol. 4, Hadith 1023), (Al-Mughni by Ibn Qudamah, Vol. 5, p. 154) (Fatawa Arkan Al-Islam by Ibn Uthaymeen, p. 529).

What is the ruling on someone who passes the Miqat without entering Ihram while intending to perform Hajj or Umrah

Whoever passes the Miqat without entering ihram while intending to perform the rituals of Hajj or Umrah, must return to the Miqat and enter ihram from there. If he does not do so, he must slaughter a sheep and distribute it to the poor of the Haram. If he is unable to slaughter, he must fast for ten days: three during Hajj, and seven when he returns to his country. (Fatawa Dar al-Ifta al-Misriyyah, Vol. 20, No. 3345, p. 7524)

What is the deion/nature of the Talbiyah when entering ihram, and when does it stop

Al-Bukhari and Muslim narrated on the authority of Abdullah ibn Umar (may Allah be pleased with them) that the Talbiyah of the Messenger of Allah (blessings and peace of Allah be upon him) was: “Labbayk, O Allah, Labbayk, Labbayk, You have no partner, Labbayk. Indeed, all praise and blessings are Yours, and all sovereignty, You have no partner” (Bukhari, Hadith 1549/ Muslim, Hadith 1184).

The meaning of “Labbayk, O Allah, Labbayk” is: In response to You, O Lord, and it also means: I am committed to Your obedience and Your command, and I do not deviate from that. It is Sunnah for men to raise their voices in Talbiyah and repeat it frequently. As for women, they should not raise their voices in Talbiyah except to the extent that they can hear themselves, their male relatives, or their female companions. The person in ihram should repeat Talbiyah frequently in any case. Talbiyah begins when entering ihram for Hajj or Umrah. Talbiyah stops in Umrah when the Muslim begins circumambulating the Kaaba, and stops in Hajj when the Muslim begins stoning Jamarat al-Aqaba al-Kubra on the tenth day of Dhul-Hijjah (the day of Eid). (Al-Mughni by Ibn Qudamah, Vol. 5, p. 102: p. 106 and p. 160), (Fatawa Arkan al-Islam by Ibn Uthaymeen, p. 520: p. 521).

What are the types of Ihram for Hajj

Ihram is the intention to enter into Hajj or Umrah or both. Ihram for Hajj is of three types: Ifrad, Qiran, and Tamattu'.

First: Ifrad: The person who wants to perform Hajj enters into Ihram for Hajj alone from the Miqat, saying when reciting the Talbiyah: "Labbayk Allahumma bi Hajj", and he remains in Ihram until he is released from it after throwing the pebbles at Jamarat al-Aqabah al-Kubra on the day of Eid, and he is not required to offer a sacrifice.

Second: Qiran: The Muslim enters into Ihram for Hajj and Umrah together from the Miqat, saying when reciting the Talbiyah: "Labbayk Allahumma bi Hajj and Umrah", and he remains in Ihram until he completes the rituals of Hajj and Umrah together, and one Tawaf (which is the Tawaf al-Ifadah) and one Sa'i are sufficient for the person performing Hajj and Umrah, and he is required to offer a sacrifice.

Third: Tamattu': The Muslim performs Umrah during the months of Hajj; They are: Shawwal, Dhul-Qi'dah, and the first ten days of Dhul-Hijjah. He says at the miqat: "Labbayk Allahumma bi'Umrah." When he reaches Makkah, he performs tawaf and sa'i for Umrah, then shaves or shortens his hair, then he is released from his ihram, and wears his regular clothes, and remains in this state until the Day of Tarwiyah (which is the eighth day of Dhul-Hijjah), when he enters ihram for Hajj alone from his place, saying: "Labbayk Allahumma bi'Hajj" and remains in his ihram until he is released after throwing the pebbles at Jamarat al-'Aqaba al-Kubra on the day of Eid, and he is required to offer a sacrificial animal. As for the one performing qiran and tamattu' from the people of the Haram, who are those who are close to it, such that there is no distance between them and the Haram in which the prayer can be shortened, they are not required to slaughter a sacrificial animal; (Fatawa al-Lajnah al-Da'imah, vol. 11, pp. 159-160).

What is the ruling on a woman using a medication that prevents menstruation until she has completed the rituals of Hajj or Umrah

A woman may use medication to prevent menstruation until she has completed the Hajj and Umrah rituals, provided that it does not harm her health (Fatwas of the Permanent Committee, Vol. 11, p. 191).

What are the duties of Hajj

Hajj has duties that a Muslim must perform, which are:

1- Entering ihram from the miqat.

2- Standing at Arafat until after sunset.

3- Spending the night in Muzdalifah until the tenth of Dhul-Hijjah (the day of Eid), except for those who have excuses such as the sick, women and those who accompany them, then until after midnight.

4- Spending the night in Mina for the three days of Tashreeq, except for those who are in a hurry, as they must leave Mina before sunset on the twelfth of Dhul-Hijjah.

5- Throwing pebbles at the Great Jamarat on the day of Eid (the tenth of Dhul-Hijjah) after leaving Muzdalifah, as well as throwing the three pebbles in order (the Small Jamarat, then the Middle Jamarat, then the Great Jamarat) on the three days of Tashreeq or the two for those who are in a hurry after noon, and each one is thrown with seven pebbles.

6- Shaving or cutting the hair of the head.

7- Farewell Tawaf before leaving Makkah, except for menstruating and postpartum women; (The Muslim’s Path by Abu Bakr al-Jaza’iri, pp. 227-235).

What is the ruling on someone who neglects one of the obligations of Hajj

Whoever intentionally neglects one of the obligations of Hajj must slaughter a sheep, which is sufficient as a sacrifice, and distribute it to the poor of the Sacred Mosque in Makkah, and not eat from it. If he is unable to slaughter, he must fast for ten days: three during Hajj, and seven when he returns to his country. The first sacrifice of the ransom or fasting must be made after neglecting the obligation, whether that is before or after the Eid, and there is no limit to its end. However, hastening it after it is obligatory when one is able to do so is obligatory, because the Muslim does not know what will happen to him later. If the Muslim delays slaughtering the ransom until he returns to his country, he must appoint someone else to buy a sheep, slaughter it, and distribute it to the poor of the Sacred Mosque in Makkah. It is not permissible to slaughter in his country (Fatawa al-Lajnah al-Daa’imah, vol. 11, pp. 342-343).

What is the ruling on the Hajj of a menstruating or postpartum woman

Menstruation or postpartum bleeding does not prevent a woman from performing Hajj. A menstruating or postpartum woman may enter ihram and perform all the rituals of Hajj, but she may not circumambulate the Sacred House unless her menstruation or postpartum bleeding stops and she performs ghusl (Fatwas of the Permanent Committee, Vol. 11, pp. 172-173).

What are the conditions for circumambulating the Kaaba

The following are required for the validity of circumambulating the Kaaba:

1- Intention, which is in the heart.

2- Purity from minor and major ritual impurity.

3- Covering the private parts.

4- The circumambulation should begin from the Black Stone and end there.

5- The Kaaba should be on the left of the person circumambulating it.

6- The circumambulation should be around the Kaaba. If someone circumambulates inside the Stone of Ismail, his circumambulation is not valid, because the Stone of Ismail is part of the Kaaba.

7- The circumambulation should be seven complete circuits, and when in doubt about the number of circuits, the smaller number should be taken into account.

8- Continuity between the seven circuits, and no long separation between them; (Minhaj al-Muslim by Abu Bakr al-Jaza’iri, p. 248).

What are the Sunnahs of circumambulating the Kaaba

There are Sunnahs for circumambulating the Kaaba that increase its reward, and leaving them out does not affect the validity of the circumambulation. They are:

1- Idtiba’ (covering the face), for men only.

2- Touching the Black Stone and kissing it or wiping it with the hand while kissing it, if possible, and on condition that it does not harm people. It is sufficient to point to it only if one is unable to touch it.

3- The Muslim says at the beginning of each circuit: “In the name of Allah, and Allah is the Greatest.”

4- Ramal, for men only.

5- Touching the Yemeni Corner, i.e., wiping it with the right hand without kissing it.

6- Supplicating/praying between the Black Stone and the Yemeni Corner with the words of Allah the Almighty: {Our Lord, give us in this world that which is good and in the Hereafter that which is good and protect us from the punishment of the Fire.} [Al-Baqarah: 201].

7- Praying two rak’ahs behind Maqam Ibrahim, or anywhere in the Sacred Mosque after completing the circumambulation around the Kaaba. When going to perform it, the Muslim says the words of Allah Almighty: “And take, from the station of Ibrahim, a place of prayer.” [Al-Baqarah: 125]. It is recommended for the worshipper to recite in the first rak’ah Surah: “Say, ‘O disbelievers!’” [Al-Kafirun: 1], and in the second rak’ah Surah: “Say, ‘He is Allah, the One!’” [Al-Ikhlas: 1]. 8- Drinking Zamzam water after completing the two rak’ahs of circumambulation; (Minhaj Al-Muslim by Abu Bakr Al-Jaza’iri, p. 249).

What is the ruling on purity during Tawaf and Sa’i

Purity is a condition for circumambulating the Kaaba during Hajj or Umrah, but it is not a condition for walking between Safa and Marwa. However, it is recommended for the person walking to be pure (Fatawa Dar al-Ifta al-Misriyyah, Vol. 8, No. 1152, p. 2900).

What are the Sunnahs of walking between Safa and Marwa

There are Sunnahs for walking between Safa and Marwa that increase its reward, and there is no consequence for leaving them out. They are:

1- Ablution (Wodoa’).

2- Touching the Black Stone when heading towards Safa, if that is possible.

3- When a Muslim approaches Mount Safa, it is recommended for him to recite the words of Allah the Almighty: {Indeed, As-Safa and Al-Marwah are among the symbols of Allah. So whoever makes Hajj to the House or performs ‘Umrah - there is no blame upon him for walking between them. And whoever volunteers good - then indeed, Allah is appreciative and Knowing.} [Al-Baqarah: 158], then he says, “I begin with what Allah began with.” When he reaches Mount Safa, he tries to ascend it, then faces the Kaaba, and says, “Allah is Greatest, Allah is Greatest, Allah is Greatest. There is no god but Allah alone, He has no partner, His is the dominion and His is the praise. He gives life and causes death, and He is over all things competent. There is no god but Allah alone. He fulfilled His promise, and He aided His servant, and He defeated the clans alone.” Then he supplicates to Allah for whatever good he wishes. He repeats this three times, then walks towards Al-Marwah while remembering Allah and asking for His forgiveness, and prays for the Prophet, may Allah bless him and grant him peace, and supplicates as he wishes, and does the same thing at Al-Marwah.

4- Ramal: which is speeding between the two green markers, and this is specific to men only; (Minhaj Al-Muslim by Abu Bakr Al-Jaza’iri, p. 250- p. 251).

What is the ruling on performing the prayer while circumambulating the Kaaba or while walking between Safa and Marwa

If the prayer is performed during the circumambulation or the running of the Kaaba, the pilgrim or the one performing the minor pilgrimage must pray with the imam, then complete the circumambulation or the running of the Kaaba from where he stopped. It is permissible for someone who is unable to continue the circumambulation or the running of the Kaaba to rest between the circuits for as long as he needs to regain his energy (Al-Mughni by Ibn Qudamah, Vol. 5, p. 247), (Fatawa Dar Al-Iftaa Al-Masriya, Vol. 8, No. 1152, p. 2900).

What is the time of standing in Arafat

The standing in Arafah begins after the afternoon of the ninth of Dhul-Hijjah until the dawn of the tenth of Dhul-Hijjah. It is sufficient to stand in Arafah during any part of this specified time, whether at night or during the day. If the pilgrim stands in Arafah during the day, he must wait until after sunset on the ninth day. If he leaves standing in Arafah before sunset, he must slaughter a sheep or fast for ten days: three during the Hajj, and seven if he returns to his country. As for the one who stands in Arafah at night, there is nothing wrong with him. (Al-Sharh Al-Mumti’ by Ibn Uthaymeen, Vol. 7, p. 196-197)

What are the Sunnahs of the Day of Arafah

It is recommended for the pilgrim to take a bath on the Day of Arafah, and it is recommended for him to pray the Dhuhr and Asr prayers together and shortened with the Imam in the Namirah Mosque, and to go and stand on the rocks located at the foot of Mount Arafah. It is also recommended for him to frequently remember Allah Almighty, seek forgiveness, and pray for good for himself and for all Muslims, because the Day of Arafah is a day when supplications are hoped to be answered. Therefore, it is recommended for the pilgrim to break his fast, so that he may be strengthened to supplicate. It is recommended for him to supplicate with the authentic supplications of our Prophet Muhammad, may God bless him and grant him peace, such as: There is no god but Allah alone, He has no partner, His is the dominion and His is the praise, He gives life and causes death, and He is over all things omnipotent. He should also frequently perform good deeds and charity according to his ability, and when the sun sets, he should depart from Arafah with tranquility and dignity (Al-Mughni by Ibn Qudamah, Vol. 5, p. 268-274).

What is the ruling on spending the night in Muzdalifah

Spending the night in Muzdalifah (also called Jam’ or Al-Mash’ar Al-Haram) is obligatory. Whoever neglects it, even out of ignorance, must slaughter a sheep, because he must ask about the boundaries of Muzdalifah. The Sunnah is for the pilgrim not to leave it until after the Fajr prayer and shortly before sunrise. It is permissible for weak men and women, the sick and those accompanying them to leave Muzdalifah after the last half of the night. It is Sunnah to supplicate in Muzdalifah while raising the hands and facing the qiblah (Tuhfat Al-Ikhwan by Ibn Baz, pp. 214-215). (Fatawa Arkan Al-Islam by Ibn Uthaymeen, p. 562).

What are the acts of the Day of Sacrifice (the tenth of Dhul-Hijjah)

The actions of the Day of Sacrifice for those who perform Hajj individually are: throwing the pebbles at the Jamarat al-Aqaba al-Kubra, shaving or cutting the hair, Tawaf al-Ifadah and Sa'i if there is no Sa'i after Tawaf al-Qudum.

As for the one performing Tamattu' and Qarin, he adds to what was mentioned above by slaughtering the sacrificial animal, and the one performing Tamattu' adds Sa'i after Tawaf al-Ifadah. It is Sunnah for the pilgrim to perform these actions in order; he begins by throwing the pebbles at the Jamarat al-Aqaba al-Kubra, then shaving or cutting his hair, then circumambulating the Ka'ba, then walking between Safa and Marwah. If he performs some of these actions before others, there is no harm in that. Whoever does two of these actions, other than slaughtering the sacrificial animal, has completed the lesser release, and everything forbidden to him during ihram becomes permissible for him except for women. If he does all three, then he has completed the greater release; that is, everything forbidden to him becomes permissible for him, even women. (Al-Mughni by Ibn Qudamah, Vol. 5, p. 320: p. 323), (Fatwas of the Permanent Committee, Vol. 11, p. 349).

What is the ruling for someone who is unable to slaughter the sacrificial animal

Whoever performs Hajj as a Qarin or Mutamatu’ must slaughter a sacrificial animal at the time of Hajj. If he is unable to do so, he must fast three days during Hajj and seven when he returns to his country. Allah the Almighty says: {So whoever combines ‘Umrah with Hajj, then make an offering as he can afford. But whoever cannot find [one] - then a fast of three days during Hajj and seven when you have returned. Those are ten complete days.} [Al-Baqarah: 196]; (Al-Mughni by Ibn Qudamah, Vol. 5, p. 200), (Fatawa Dar Al-Iftaa Al-Masriya, Vol. 8, No. 1154, p. 2904).

What is the ruling on someone who forgets a round of the Tawaf al-Ifadah

If the pilgrim performs the Tawaf al-Ifadah and forgets one of the circuits and then remembers, if the separation is long, he must repeat the entire Tawaf. If he remembers after a short period, he must perform the circuit that he forgot, and nothing is required of him. (Fatawa al-Lajnah al-Daa’imah, Vol. 11, p. 253)

What is the ruling on spending the night in Mina during the days of Tashreeq

Spending the night in Mina on the eleventh and twelfth nights is obligatory for men and women. Whoever neglects it must slaughter a sheep to be distributed to the poor of the Haram (Tuhfat al-Ikhwan by Ibn Baz, p. 215), (Fatawa Arkan al-Islam by Ibn Uthaymeen, p. 561).

What is the deion of throwing stones at the Jamarat during the days of Tashreeq

The pilgrim carries with him every day 21 pebbles, the size of beans. He begins stoning the Jamarat in the afternoon. He starts by stoning the small Jamarat al-Aqaba with seven consecutive pebbles, while saying “Allahu Akbar” (God is Great) with each pebble, making sure that the pebbles fall inside the basin. It is not necessary that they hit the pillar. When in doubt about the number of pebbles, we build on the least. After finishing stoning the seven Jamarat, the pilgrim faces the Kaaba and supplicates to God Almighty for whatever good he wants. The pilgrim must maintain the order of stoning the three Jamarat. Then he heads towards the middle Jamarat al-Aqaba and also stoning it with seven consecutive pebbles, while saying “Allahu Akbar” (God is Great) with each pebble. After finishing stoning, he faces the Qiblah and supplicates to God as well. Then he heads towards the great Jamarat al-Aqaba and stoning it with seven pebbles, while saying “Allahu Akbar” with each pebble. Then he leaves after finishing stoning the seven Jamarat, and does not supplicate (praying/doing doa) after that.

The pilgrim does this on the twelfth and thirteenth days if he is not in a hurry. It is permissible for those with legitimate excuses to appoint someone else to throw the pebbles on their behalf, after the agents throw them on their behalf (Al-Mughni by Ibn Qudamah, Vol. 5, p. 326: p. 331).

What is the ruling on someone who throws the three Jamarat before noon on the days of Tashreeq

It is not permissible to throw the pebbles at the three Jamarat on the days of Tashreeq before noon. Rather, the throwing begins after noon and continues until nightfall. So whoever throws the pebbles at the Jamarat before noon must slaughter a sheep in Mecca as a sacrifice, and it will be distributed to the poor of the Haram. If he is unable to do that, he must fast for ten days. (Al-Mughni by Ibn Qudamah, Vol. 5, p. 328), (Fatawa al-Lajnah al-Daa’imah, Vol. 11, p. 294).

Is it permissible for a woman to delegate someone else to throw stones at the Jamarat

When there is a crowding during the stoning of the Jamarat, it is permissible for a woman to delegate someone to throw the stones on her behalf, due to her illness or weakness, or to protect her pregnancy if she is pregnant, and to preserve her honor and dignity, so that she does not become exhausted in the intense crowding. (Fatawa al-Lajnah al-Daa’imah, Vol. 11, p. 284)

What is the ruling on someone who neglects the farewell tawaf (tawaf al-wadaa’) during Hajj

The farewell tawaf (Tawaf al-wadaa’) during Hajj is obligatory except for a menstruating woman and a Muslim living in Makkah. The two sheikhs narrated on the authority of Ibn Abbas (may Allah be pleased with them) that he said: People were commanded that their last rites should be at the House, except that it was made easier for a menstruating woman (Bukhari, Hadith 1755 / Muslim, Hadith 1328).

Whoever neglects the farewell tawaf (tawaf al-wadaa’) must slaughter a sheep and distribute its meat to the poor of the Haram. Whoever is unable to slaughter must fast for ten days: three during Hajj and seven when he returns to his country. As for whoever delays slaughtering the sheep until he returns to his country, he must appoint someone else in Makkah to buy it and distribute it to the poor of the Haram. It is not permissible to slaughter in his country; (Fatwas of the Egyptian Fatwa House, Vol. 20, No. 3320, pp. 7536-7537), (Fatwas of the Permanent Committee, Vol. 11, pp. 342-343).

Does the Tawaf al-Ifadah suffice for the Tawaf al-Wadaa

If the pilgrim does not perform the Tawaf al-Ifadah until he leaves Makkah, and it is sufficient for him instead of the Tawaf al-Wada’, that is sufficient for him, even if he performs the Sa’i between Safa and Marwah after it, as if he were performing Tamattu’, because the intention is for the pilgrim’s last act to be the Tawaf around the Ka’bah after he has finished stoning the Jamarat on the three days of Tashreeq, and that has been achieved with the Tawaf al-Ifadah (Fatawa al-Lajnah al-Daa’imah, Vol. 11, pp. 300-302).

Do the people of the Grand Mosque (Al-masjed al-haraam) have to perform a farewell tawaf (Tawaf al-Wadaa’)

Anyone who resides within the boundaries of the Sacred Sanctuary of Mecca is like the people of Mecca and does not have to perform the farewell tawaf (Al-Mughni by Ibn Qudamah, Vol. 5, p. 338).

● What is the definition of Umrah linguistically and legally (in Sharia)?

Umrah linguistically: a noun from I'timar, which means visitation.

As for Sharia, it is: visiting the Sacred House of Allah for a specific act; from: Tawaf, Sa'i, shaving or shortening; as a way of drawing closer to Allah, the Almighty. (Subul As-Salam: 2/178)

Is Umrah obligatory or recommended

Scholars differed on the ruling on Umrah, with two well-known opinions:

The first opinion: It is obligatory, and this is the doctrine of the Hanbalis. The proponents of this opinion have provided evidence, including the words of Allah the Almighty: {And complete the Hajj and Umrah for Allah} [Al-Baqarah: 196]. The evidence for this is that Allah the Almighty linked Umrah with Hajj, indicating that their ruling is the same. This evidence is called by scholars the evidence of conjunction, and it is a weak evidence [31]. Among the evidence that the evidence of conjunction is a weak evidence is the Almighty’s statement: “Eat of its fruit when it bears fruit and give its due on the day of its harvest” [Al-An’am: 141]. So God Almighty linked eating with paying zakat, thus indicating that an obligation may be linked with something other than an obligation.

Another piece of evidence is the hadith of Abu Razin al-Uqaili: “He came to the Prophet (peace and blessings of Allah be upon him) and said: ‘My father is an old man and cannot perform Hajj, ‘Umrah, or travel.’ He said: ‘Perform Hajj and ‘Umrah on behalf of your father.’” (Sunan Abi Dawud: 1810)

 Another piece of evidence is what Imam Ahmad and others narrated on the authority of ‘Aa’ishah, who said: “O Messenger of Allah, is there any obligation on women to Jihad? He said: Yes, they have to perform Jihad in which there is no fighting: Hajj and Umrah.” (Narrated by Ahmad (25322), Ibn Majah (2901), and Ibn Khuzaymah authenticated it: (3074)

The second opinion: It is a Sunnah, and this is the opinion of the Hanafis, Malikis, and some Shafi’is. (Al-Insaf by Al-Mardawi (3/387) and Al-Umm by Al-Shafi’i: 2/144) The proponents of this opinion have provided evidence, including: The apparent meaning of the words of Allah, the Most High: “And Hajj to the House is a duty that mankind owes to Allah, those who can afford the expenses (for one’s journey).” [Aal ‘Imran: 97] They said: The evidence in the verse is clear; Where he limited it to Hajj and did not mention Umrah.

And from their evidence also: The hadith of Ibn Umar, with a chain of transmission traceable to the Prophet: “Islam is built on five: -and in it- and Hajj to the House for whoever is able to do so.”

And the most correct opinion -and God knows best- is that Umrah is obligatory.

The fact that Umrah is obligatory does not mean that its obligation is like the obligation of Hajj. Yes, the one who abandons it while being able to do it is sinful, but he has not abandoned a pillar of Islam, such as Hajj.

Is there a specific time for Umrah like Hajj

Umrah is permissible at all times of the year for those who are not performing Hajj rituals, in general.

The consensus on this was reported by Ibn Rushd, Al-Nawawi, and Ibn Hajar.

Umrah has no specific time limit, so it is permissible to enter ihram for it at any time of the year. (Fatawa Arkan Al-Islam by Ibn Uthaymeen, p. 509: p. 510).

What is the ruling on repeating Umrah in one year

It is permissible to repeat Umrah in one year, and this is the view of the majority: the Hanafis, Shafi’is, Hanbalis, and some Malikis. A group of the Salaf said the same. Among the evidence for this is:

On the authority of Abu Hurayrah, may Allah be pleased with him, that the Prophet, may Allah’s prayers and peace be upon him, said: ((Umrah to Umrah is expiation for what comes between them, and an accepted Hajj brings no less than Paradise as a reward.))

 In the hadith, there is a difference between Hajj and Umrah in terms of repetition. If Umrah were like Hajj, It is not done more than once a year, because it is equal between them and there is no separation.

Mother of the Believers Aisha, may God be pleased with her, performed Umrah twice in one month, by the command of the Prophet, may God bless him and grant him peace: Umrah with her Qiran, and Umrah after her Hajj.

What is the ruling on repeating Umrah in one trip

Repeating Umrah in one trip, whether in Ramadan or not (as many people do today by going to At-Tan’eem and entering ihram from there) is not from the Sunnah, because the Prophet (peace and blessings of Allaah be upon him) did not do it, nor did any of the Companions do it. If repeating Umrah in one trip were good, they would have preceded us in doing it, and they are the most eager people to do good. When Aisha insisted that the Prophet (peace and blessings of Allaah be upon him) perform Umrah, he ordered her brother Abd al-Rahman ibn Abi Bakr to take her to At-Tan’eem so that she could perform Umrah. The Prophet (peace and blessings of Allaah be upon him) did not instruct Abd al-Rahman to perform Umrah. If this had been known among the Companions, Abd al-Rahman would have done it on his own when he went with his sister Aisha to At-Tan’eem. (Fatawa Arkan al-Islam by Ibn ‘Uthaymeen, p. 539)

What are the pillars of Umrah

Umrah has three pillars, without which it is not valid; they are:

1- Ihram.

2- Circumambulating the Kaaba.

3- Walking between Safa and Marwa; (Minhaj al-Muslim by Abu Bakr al-Jazairi, p. 245).

What is the best time for Umrah

The blessed month of Ramadan is the best time to perform Umrah, as the Prophet (peace and blessings of Allaah be upon him) said: “Umrah in Ramadan is equivalent to Hajj with me.” (Saheeh Ibn Majah: 2441)

It is worth noting that the reward for performing Umrah in the blessed month of Ramadan - like the reward for Hajj with the Messenger (peace and blessings of Allaah be upon him) - is obtained by simply performing Umrah on any day of Ramadan, whether at the beginning or the end of it. However, performing it in the last ten days of Ramadan is undoubtedly better, because they are the best days of the blessed month.

What are the conditions of Umrah

There are four conditions for Umrah that must be met by both men and women, and these conditions are:

Islam: It is a condition for performing all acts of worship, as a non-Muslim is not addressed by the address of worship, and no act of worship is valid from him.

Assignment: The condition for the validity and obligation of Umrah is that the person be accountable; that is, an adult of sound mind, and reason is a condition for the validity of Umrah; the insane is not qualified for worship, and the child is not addressed, but if he performs Umrah, his Umrah is valid; adulthood is a condition for the obligation of Umrah. The Messenger of Allah - may Allah bless him and grant him peace - said: (The pen has been lifted from three: from the sleeper until he wakes up, from the child until he grows up, and from the insane until he comes to his senses).

Freedom: It is a condition for the obligation of Umrah, as it is not obligatory for the male and female slave, but if they perform Umrah, their Umrah is valid, and it is dropped from them.

Ability: Umrah is not obligatory for those who are unable to do it, as God Almighty says: (And Hajj to the House is a duty that mankind owes to God, those who can afford the expenses (for one’s personal safety and health) [6]. Both Umrah and Hajj require ability, which is: that the person be physically able, and not suffer from illnesses that prevent him from performing the rituals of Umrah, and that he be financially able, and have enough money to go and return to Mecca, and that he be safe for himself and his money from the evils of the road while going to Umrah.

There are other conditions for Umrah, but they are specific to women only, which are: The presence of a mahram with her: Her Umrah is not valid unless she is with her husband or one of her mahrams, because the Messenger of God - may God bless him and grant him peace - said: “A woman should not travel for three days unless she is with a mahram.” (Narrated by Al-Bukhari: 3006, and Muslim: 1341)

Is the farewell tawaf (Tawaf Al-wadaa’) obligatory in Umrah

The farewell circumambulation is not obligatory in Umrah, but doing it is better. If the pilgrim leaves Mecca without performing the farewell circumambulation, there is no sin on him. However, in Hajj, it is obligatory. (Fatawa al-Lajnah al-Da’imah, Vol. 11, p. 325)

What are the prohibitions of Ihram

Prohibitions of Ihram: These are the things that are forbidden for the person who has entered Ihram for Umrah to do, including the following:

- Shaving the hair of the head and the rest of the body: God Almighty said: (And do not shave your heads until the sacrificial animal reaches its destination) (Al-Baqarah: 196)

 Whoever shaves his head or any of the hair of his body must pay a ransom by fasting for three days, or feeding six poor people.

-Trimming or cutting fingernails and toenails: This is similar to shaving hair for the pilgrim, unless his nail is broken and he wants to remove the harmful part, in which case this is not prohibited.

-Applying perfume and cologne after entering ihram: The pilgrim is prohibited from using anything that has a strong scent, such as soap and some cleaning products. However, using perfume before entering ihram is one of the recommended things that the Messenger of God - may God bless him and grant him peace - did, as we mentioned earlier.

-Marriage contract and engagement: This is one of the things that are forbidden to the person in ihram, whether he is a man or a woman, and whether he concludes the marriage contract himself or appoints someone to marry him. Whoever concludes the marriage contract while in ihram, his marriage is considered invalid and not valid, because the Messenger of Allah - may Allah bless him and grant him peace - said about the person in ihram: “The person in ihram should not marry, nor should he be married, nor should he propose.” (Narrated by Muslim (1409)

-A man having intercourse with his wife: Intercourse and all of its preliminaries, such as kissing or touching with lust, are forbidden. All of these are considered among the most severe prohibitions for the pilgrim, and it is not permissible for a man to do so. A woman must also prevent her husband from doing so. God Almighty said: (So whoever has made Hajj obligatory upon himself therein, there is no sexual relations nor disobedience nor disputing during Hajj) [Al-Baqarah: 197]. What is meant by sexual relations is intercourse and its preliminaries. Whoever does this forbidden act, his Umrah is invalidated and he must pay a ransom.

-Hunting: Hunting wild animals such as rabbits and birds is forbidden for the pilgrim, but eating them if they are hunted by someone who has become free from his state of ihram, is permissible.

-A man covering his head with something attached to it: such as a hat or turban. However, using an umbrella is not prohibited because it is not attached to the head. Covering his face is also not permissible. As for a woman, she covers her head with her hijab.

-Covering a woman’s face and hands: A woman is not permitted to wear gloves on her hands, nor is she permitted to wear a niqab or burqa, even if she covers her face and reveals it while in ihram, or to wear a veil and let it hang down when men pass by, as the female companions used to do - may God be pleased with them.

-Men are forbidden from wearing anything sewn: It is forbidden for men to wear anything sewn, such as shirts, pants, gloves, or socks.

What are the conditions and duties of Tawaf

There are several conditions and obligations for Tawaf, as follows:

He must intend to perform Tawaf for Umrah, which is a condition for the acceptance of all other acts of worship.

The pilgrim must be pure from ritual impurity and impurity; Tawaf around the Kaaba is similar to prayer and is not valid unless the clothes and body are clean. Accordingly, the Tawaf of a menstruating woman, a woman in postpartum bleeding, or a person in a state of major ritual impurity is not valid.

He must cover his private parts; because Tawaf is a prayer, and the private parts of a man are between his navel and his knees, while the private parts of a woman are her entire body except for the face and hands.

Tawaf must be performed inside the Sacred Mosque, and Tawaf outside it is not valid; whoever performs Tawaf inside the Sacred Mosque, whether on the lower or upper floor or on the roof, his Tawaf is valid. He must complete all seven circuits.

He should begin his circumambulation at the Black Stone and end at the Black Stone, with the Black Stone on his left. The circumambulation is not valid except in this order.

What are the Sunnahs and etiquette of Tawaf

It is recommended for the pilgrim to do the following while circumambulating the Kaaba:

- To wear a turban; this is a Sunnah for men, which is to uncover his right shoulder in the first round only.

- To walk briskly in the first three rounds; that is, to walk quickly, and walk slowly in the remaining rounds.

- To touch the Black Stone and kiss it and place his forehead on it if possible, without crowding people and causing chaos. It is also recommended to touch the Yemeni Corner with the hand without kissing it.

- To say between the two corners: "Our Lord, give us in this world that which is good and in the Hereafter that which is good, and protect us from the punishment of the Fire." (Al-Baqarah: 201)

- The pilgrim should be humble before Allah - the Most High - and should show humility, submission, and tenderness of heart, as he is in the Sacred House of Allah.

- The pilgrim should pray two rak’ahs behind the Station of Ibrahim (peace be upon him) after completing the seven circuits.

What are the verbal Sunnahs for Umrah

The verbal Sunnahs of Umrah are:

Talbiyah: It is recommended for the pilgrim to say the Talbiyah frequently after entering ihram, starting with the beginning of ihram by making the intention of Umrah until the beginning of Tawaf, when touching the Black Stone. The Talbiyah is to say: (Labbayk Allahumma Labbayk, Labbayk La sharika laka Labbayk, inna al-hamd wa al-ni'mah laka wa al-mulk, la sharika laka).

Supplication: It is recommended for the Muslim to supplicate to Allah - the Most High - frequently during Umrah, so he supplicates with the supplications narrated from the Prophet - may Allah's prayers and peace be upon him - during Umrah; Such as supplication between the Yemeni corner and the Black Stone, and the takbir when touching the Black Stone, and the supplication when ascending Safa and Marwa, and he also supplicates with whatever he wishes from the general supplications that are authentic and encompass the good of this world and the hereafter, and he supplicates for himself, his family, the Muslims, and whatever he loves of his needs.

What are the actual/physical Sunnahs related to Ihram

-Bathing, which is a Sunnah for men and women even if they are menstruating or postpartum. -----

-Cleaning, trimming nails, shaving pubic hair, and plucking armpit hair.

-Wearing the Ihram clothes, the Izar and the Rida before Ihram.

-Ihram should be after an obligatory prayer. If it is not the time for an obligatory prayer, the one who wants to enter Ihram should perform ablution and pray the two Sunnah rak'ahs of ablution, then enter Ihram after that.

What are the most important actual Sunnahs related to Tawaf

-Receiving and kissing the Black Stone: This is done when possible during the Tawaf, without jostling or pushing Muslims.

-Raml: This is walking quickly in the first three rounds, and it is specific to men, not women.

-Idtiba’: This is also specific to men, and it is to uncover his right shoulder by placing the cloak under his armpit and throwing the other end over his left shoulder.

-Receiving the Yemeni Corner: This is done by wiping it only without kissing it or saying Allahu Akbar when level with it.

-Performing the two Raka’ahs of Tawaf: This is done after completing the Tawaf of Umrah, and it is recommended that it be behind the Maqam for those who are able, and it is recommended to receive the Black Stone after it if that is possible.

-Drinking from Zamzam water: This is done after completing the Tawaf and before going to the Mas’a, and it is recommended to supplicate and supplicate/Doaa while drinking it.

What are the actual Sunnahs related to Sa'i

 -Purity. Walking quickly between the two green flags, which is a Sunnah for men but not women.

-Continuity between the Tawaf of Sa’i.

● What is the ruling on representation (being on behalf of someone) in Umrah?

It is permissible to perform Umrah on behalf of a dead person or a living person who is unable to perform it himself, whether it is an obligatory Umrah or a voluntary Umrah. As for a living person who is able, if he has performed the obligatory Umrah himself, then according to the Hanafis it is permissible to perform a voluntary Umrah on his behalf, otherwise it is not permissible. The majority of scholars are of the view that it is forbidden, which is the most correct view.

What is the difference between a woman and a man in ritual

Al-Nawawi, may God have mercy on him, mentioned in the rulings related to rituals in which women differ from men. He said in Al-Majmu’: He said, that is, Al-Mawardi, as for the pillars of Hajj and Umrah, men and women do not differ in any of them. Rather, they differ in the forms of ihram, as they differ in some things:

One of them: She is commanded to wear sewn clothing such as a shirt, a gown, trousers, and shoes, and whatever is more modest for her, because she must cover her entire body except her face and hands, and a man is forbidden from wearing sewn clothing and must pay a ransom for it.

Second: She is commanded to lower her voice when reciting the Talbiyah, and the man is commanded to raise it because her voice is tempting. It is recommended for her to dye her ihram with henna, and the man is forbidden from doing so. She differs from him in some aspects of the circumambulation, including that ramal and idtiba’ are prescribed for the man but not for her. Al-Mawardi said: She is forbidden from them, rather she walks at her ease, and covers all of her body except for the face and hands.

Third: It is recommended for her to perform Tawaf at night because it is more concealing for her, and a man performs Tawaf at night and during the day. Al-Mawardi and others said: It is recommended for her not to come close to the Kaaba during Tawaf if there is a man there, but rather she performs Tawaf in the company of people, and a man is different from her. Al-Sarakhsi said: And likewise it is recommended for her on the road not to mix with people and to walk in their company to protect herself from them. Our companions said: And she differs from him in some aspects of the manners of Sa’i, one of them is that she walks the entire distance between Safa and Marwa, she does not perform Sa’i in any part of it, unlike a man. And the second: Al-Mawardi also mentioned that she refrains from ascending Safa and Marwa when a man is commanded to do so, and shaving is better for a man than shortening, and her shortening is better than shaving, rather her shaving is disliked. End quote.

What is the definition of Hajj al-Badal

Hajj al-Badal is when a qualified person performs the Hajj on behalf of a deceased person, a person who is permanently disabled, or a person who is ill with an illness that makes it difficult to perform the rituals.

The word “Badal” in the language means: something else, something taken as a substitute for it.

Hajj al-Badal is the Hajj for someone who is unable to perform Hajj himself due to a chronic illness or old age and has money to pay someone to perform Hajj on his behalf, so he must perform Hajj because he is able to perform Hajj on behalf of someone else, just as he is able to perform it himself, so he must perform Hajj.

(Al-Muhadhdhab fi Fiqh al-Imam al-Shafi’i by al-Shirazi, with modifications: 1/364)

What is the evidence for the permissibility of representation (performing on behalf of someone else) in Hajj

First: Al-Bukhari said (Chapter: Hajj on behalf of one who is unable to stay on the mount) and he mentioned in it on the authority of Ibn Abbas, may God be pleased with them both, who said: A woman from Khatham came in the year of the Farewell Pilgrimage and said: O Messenger of God, God’s obligation upon His servants in Hajj has caught up with my father, an old man who is unable to stay on the mount. Will it be sufficient for me to perform Hajj on his behalf? He said: Yes.

(Sahih Al-Bukhari, Hadith No.: 1854)

Secondly: The Hadith of Ibn Abbas, may Allah be pleased with them: The Messenger of Allah, may Allah bless him and grant him peace, heard a man saying: Labbayka on behalf of Shubrumah, so he said: Who is Shubrumah? He mentioned a brother of his or a relative, he said: Have you ever performed Hajj? He said: No, he said: Then do this on your behalf, then perform Hajj on behalf of Shubrumah.

(Sahih: Sunan Abi Dawud No.: 18113)

The Hadith is clear in the permissibility of the issue of representation in Hajj.

Third: The hadith of Ibn Abbas, may Allah be pleased with them, that a woman from Juhayna came to the Prophet, may Allah bless him and grant him peace, and said: My mother vowed to perform Hajj, but she did not perform Hajj until she died. Should I perform Hajj on her behalf? He said: Yes, perform Hajj on her behalf. Tell me, if your mother had a debt, would you be able to pay it? Pay it to Allah, for Allah is more deserving of fulfillment. (Sahih Al-Bukhari, Hadith No.: 18521)

On whose behalf can Hajj be performed

On behalf of the deceased or the permanently disabled.

Is it required that the deceased has given permission to someone else to perform Umrah or Hajj on his behalf after his death

It is not required. Rather, permission must be given from the person on whose behalf Hajj is being performed if he is alive and unable to perform Hajj himself.

As for the deceased, Hajj is performed on his behalf without the permission of his family and relatives, whether the Hajj donation on behalf of the deceased is from the heir or from a stranger.

(Majmu' Fatawa Ibn Baz: 16/44)

They used as evidence the hadith of Ibn 'Abbas (may Allah be pleased with them both), that a woman from Juhaynah came to the Prophet (blessings and peace of Allah be upon him) and said: My mother vowed to perform Hajj but she did not perform Hajj until she died. Should I perform Hajj on her behalf? He said: “Yes, perform Hajj on her behalf. Tell me, if your mother had a debt, would you be able to pay it? Pay it to Allah, for Allah is more deserving of fulfillment.” (Sahih Al-Bukhari, Hadith No. 1852).

The Prophet, may Allah bless him and grant him peace, did not ask her whether he was an heir or not. This indicates that Hajj on his behalf is valid.

Will the reward of the service seeker be reduced or will God write the full reward for him

If the intention is correct, then Allah's grace is vast.

Ibn Hazm (may Allah have mercy on him) said: And through the path of Yazid ibn Zurai' from Dawud that he said, I said to Sa'id ibn al-Musayyib: O Abu Muhammad, for which of them is the greater reward, for the pilgrim or for the one for whom the pilgrimage is performed? So Sa'id said: Allah the Most High is vast for both of them.

Abu Muhammad (i.e. Ibn Hazm) said: Sa'id spoke the truth - may Allah have mercy on him. (Al-Muhalla by Ibn Hazm al-Andalusi 5/39)

Is it permissible for the agent or company to take money from the person on whose behalf the statute is being enforced, then give that agent a smaller sum of money to another representative

This is permissible under certain conditions:

1- The person delegating should not be misled into thinking that he will perform Hajj himself.

2- The person delegating should not have stipulated that the person delegating should perform Hajj or Umrah himself.

Allamah Ibn Uthaymeen (may Allah have mercy on him) said: It is not permissible for someone who has been delegated to delegate someone else to do it, whether for a small amount or a large amount, except with the consent of the person who gave it to him and after consulting his owner. (Majmoo’ Fatawa wa Rasa’il Ibn Uthaymeen 21/174)

Is it permissible to perform Hajj on behalf of someone who is able to perform Hajj himself

It is not permissible to perform Hajj on behalf of someone who is able to perform Hajj physically.

Ibn Qudamah (may Allah have mercy on him) said: “It is not permissible to appoint someone who is able to perform Hajj on his behalf to perform the obligatory Hajj, according to consensus. Ibn al-Mundhir said: The scholars are unanimously agreed that if someone who is obligated to perform Hajj on his behalf and is able to perform Hajj, it is not permissible for someone else to perform Hajj on his behalf.” (al-Mughni 3/185)

Hajj on behalf of someone who is sick with an illness from which there is no hope of recovery, or someone who is physically incapable, or someone who has died, but not the poor or someone who is incapable with an incapacity that is hoped to go away, or someone who is sick with an illness from which there is hope of recovery.

al-Nawawi (may Allah have mercy on him) said: The majority of scholars are of the view that it is permissible to perform Hajj on behalf of someone who is dead or someone who is incapable of recovery. (Sharh al-Nawawi ‘ala Muslim 8/27)

al-Hafiz Ibn Hajar (may Allah have mercy on him) said: Those who permit Hajj on behalf of someone else are agreed that it is not permissible to perform Hajj on behalf of someone who is obligated except in the case of death or paralysis, so it does not include the sick person, because there is hope of his recovery, nor the insane person. Because it is hoped that he will recover, nor the imprisoned person, because it is hoped that he will be released, nor the poor person, because it is possible that he will become independent. (Fath Al-Bari 4/70)

In the fatwas of the scholars of the Permanent Committee: If the person on whose behalf Hajj is intended is unable to perform Hajj due to an emergency that is hoped to go away, such as an illness from which recovery is hoped, or a political excuse, or the unsafety of the road, and the like, then Hajj is not sufficient on his behalf. (Fatwas of the Permanent Committee 11/51)

What is the evidence for the permissibility of performing Hajj on behalf of the deceased

There is much evidence for the permissibility of appointing a representative to perform Hajj, and we will suffice with some of that evidence:

Among the evidence for the permissibility of this is the following:

First: On the authority of Abdullah bin Buraidah, on the authority of his father, may Allah be pleased with him, he said: While I was sitting with the Messenger of Allah, may Allah bless him and grant him peace, a woman came and said: I gave my mother a slave girl as charity, and she died. He said: Your reward is due, and the inheritance has returned it to you. She said: O Messenger of Allah, she was required to fast a month, so should I fast on her behalf? He said: Fast on her behalf. She said: She never performed Hajj, so should I perform Hajj on her behalf? He said: Perform Hajj on her behalf. (Sahih Muslim Hadith No. 1149)

Secondly: On the authority of Ibn Abbas, may Allah be pleased with him, that a woman from Juhayna came to the Prophet, may Allah bless him and grant him peace, and said: My mother vowed to perform Hajj, but she did not perform Hajj until she died. Should I perform Hajj on her behalf? He said: Yes, perform Hajj on her behalf. Tell me, if your mother had a debt, would you be able to pay it? Pay it to Allah, for Allah is more deserving of fulfillment. (Sahih Al-Bukhari, Hadith No. 1852)

The majority of scholars have said that it is permissible to delegate someone to perform Hajj. (Al-Mughni by Ibn Qudamah 3/222)

What is the ruling on acting on behalf of a living person if he is sick or unable to perform Hajj or Umrah himself

Whoever is financially capable but physically incapable due to a permanent disability such as old age or an incurable illness, it is permissible to delegate someone else to perform Hajj on his behalf, and this is the view of the majority of jurists.

(Encyclopedia of Public Issues in Islamic Jurisprudence 1/340)

Note:

If a person is sick with an illness from which he is expected to recover, it is not permissible for him to delegate someone else to perform Hajj on his behalf.

It was stated in the Fatwas of the Permanent Committee: “It is permissible for a Muslim who has performed the obligatory Hajj on his own behalf to perform Hajj on behalf of someone else if that other person is unable to perform Hajj himself due to his old age or an incurable illness or because he is dead; this is based on the authentic hadiths that have been narrated on this matter. However, if the person on whose behalf Hajj is intended is unable to perform Hajj due to an emergency that is expected to go away, such as an illness from which he is expected to recover, a political excuse, or the unsafety of the road, etc., then Hajj on his behalf is not valid.” (Fatawa al-Lajnah al-Daa’imah 10/61)

In conclusion: It is not permissible to delegate someone else to perform Hajj on his behalf except in two cases:

The first: If he is old and it is difficult for him to travel for Hajj.

Second: That he is sick with an incurable disease.

● If a sick person appoints someone to perform the obligatory Hajj and then recovers from his illness, is he obligated to perform Hajj on his own behalf or is the Hajj obligation waived for him?

Scholars have differed on this issue with two opinions. The most correct opinion is that he is not required to perform Hajj on his own behalf again.

This is the Hanbali school of thought and this opinion was chosen by Sheikh Ibn Uthaymeen, may Allah have mercy on him.

(Al-Sharh Al-Mumti’ 7/35)

Their evidence is that he did what he could in that situation. He performed an act of worship at the time when it was obligatory, thinking that it was obligatory upon him; so it is sufficient for him, even if it later becomes clear that what was obligatory was something else.

(Kashaf Al-Qina’ by Al-Buhuti 2/391)

Is it permissible for someone who is physically able to delegate someone else to perform the obligatory Hajj

It is not permissible for a person who is physically able to delegate someone to perform the obligatory Hajj on his behalf, according to consensus.

Ibn al-Mundhir, may God have mercy on him, said: They agreed that if a person is obligated to perform the Hajj of Islam and is able, it is not permissible for him to perform it himself, and it is not permissible for someone else to perform it on his behalf. (Al-Ijma’, p. 59)

What is the ruling on a prisoner performing Hajj on his behalf

If the prisoner is sentenced to life imprisonment, and he thinks that his imprisonment will continue until his death, then in this case he is treated as a sick person who is not expected to recover, and he is unable to perform Hajj on his own. It is permissible to perform Hajj on his behalf. However, if the prisoner is sentenced to temporary imprisonment, then in this case he is treated as a sick person who is not expected to recover. It is not permissible to appoint someone to perform Hajj on his behalf, even if the prison term is long, because representation is not mentioned in the Sharia except for someone whose inability continues. (See the book: Al-Lubabah fi Ahkam Hajj al-Niba’ah)

What is the ruling on a person performing Hajj on behalf of someone who is disabled, such as someone who is paralyzed

Sheikh Ibn Baz (may Allah have mercy on him) said: If you are able to perform Hajj, then you must perform Hajj, because Allah the Almighty says: {And Hajj to the House is a duty that mankind owes to Allah, those who can afford the expenses (for one's personal expenses)} [Al-Imran: 97]. However, if the paralysis that you have prevents you from being able to do so, because you cannot walk, or you cannot ride, as you are not able to go to Makkah, because of the paralysis that has afflicted you, then your ruling is the ruling of a sick person who is not expected to recover, and the ruling of an elderly person who is unable to travel. You appoint someone to perform Hajj on your behalf if you are able to afford it, then you appoint someone to perform Hajj on your behalf, and praise be to Allah. However, if you are able to go yourself, then you must perform Hajj on your own like all other Muslims. (Fatawa Noor Ala Ad-Darb by Sheikh Ibn: 17/146-147).

Sheikh Ibn Uthaymeen, may God have mercy on him, said: There is nothing wrong with performing Hajj on behalf of this paralyzed person who has despaired of his ability to perform Hajj in the future. (Lessons of Sheikh Uthaymeen 2/23).

What is the ruling on a man acting on behalf of a woman and a woman acting on behalf of a man in Hajj

It is permissible for a man to perform Hajj on behalf of a woman and for a woman to perform Hajj on behalf of a man, according to the consensus of the schools of jurisprudence. The strongest evidence is the hadith of Abdullah ibn Abbas (may Allah be pleased with them both), on the authority of the Prophet (blessings and peace of Allah be upon him): A woman from Khatham came to him to ask him for a fatwa. She said: O Messenger of Allah, Allah’s obligation upon His slaves regarding Hajj has made my father an old man who cannot stay on his mount. Should I perform Hajj on his behalf? He said: Yes. (Narrated by Al-Bukhari: 1442, Muslim: 1334).

Here the Prophet (blessings and peace of Allah be upon him) has given permission for a woman to perform Hajj on behalf of her father.

Ibn Qudamah, may God have mercy on him, said: It is permissible for a man to represent a man and a woman, and a woman to represent a man and a woman, in the Hajj, according to the majority of scholars. There is no knowledge of that. (Al-Mughni 5/27)

If a woman does not find a mahram for Hajj, is it permissible for her to appoint someone to perform Hajj on her behalf

If a woman does not find a mahram to perform Hajj with her, then she is not obligated to perform Hajj in this case, even if she is financially and physically able to do so, as long as she hopes to find a mahram, even if it is after some time, because representation in Hajj has only been mentioned for someone who is permanently unable.

Ibn ‘Uthaymeen (may Allah have mercy on him) said: Part of that, i.e., part of being able to perform Hajj, is for a woman to have a mahram. If a woman does not have a mahram, then she is not obligated to perform Hajj, even if she is forty or fifty years old or more. So let her enjoy her well-being and not be sad, because Hajj is not obligatory upon her in the absence of a mahram. If she were to meet her Lord, she would meet her Lord, not disobeying in abandoning Hajj, rather she is obeying the command of the Prophet (blessings and peace of Allah be upon him and his family) when he said: A woman should not travel except with a mahram. (Al-Liqa’ Al-Maftuh: 7/72)

What is the ruling on performing Hajj on behalf of the insane, the mentally ill, and the senile

Among the scholars’ consensus is that the insane person is not obligated to perform Hajj himself, according to the text and consensus.

As for appointing someone to perform Hajj on behalf of the insane person, there are two opinions of scholars: The first opinion: They said that Hajj is not permissible on behalf of the insane, the mentally retarded, or the senile, and this is the Hanbali school of thought (Al-Mubdi’ Sharh Al-Muqni’ by Burhan Al-Din Ibn Muflih: 26/3).

They cited as evidence the hadith of Aisha (may Allah be pleased with her) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The pen has been lifted from three: from the sleeper until he wakes up, from the young until he grows up, and from the insane until he comes to his senses or recovers.” (Sahih: Narrated by Abu Dawud 4398, An-Nasa’i: 3432, and Ibn Majah: 2041)

This is a clear and authentic proof that the insane are not among those who are accountable.

Ibn Hajar (may Allah have mercy on him) said: Those who permit representation in Hajj agree that representation is not sufficient in the obligatory Hajj except in the case of death or injury. This does not include the sick person because it is hoped that he will recover, nor the insane person because it is hoped that he will recover, nor the imprisoned person because it is hoped that he will be released, nor the poor person because it is possible for him to become independent, and Allah knows best. (Fath Al-Bari (4/70)

The second opinion: They said: Hajj is permissible on behalf of the insane, the mentally retarded, and the senile. This is the view of the majority, and it was chosen by the contemporary scholar, the scholar Ibn Baz.

The majority used analogy as evidence for the validity of the Hajj of a boy who does not distinguish, if his guardian enters ihram on his behalf.

Because it was proven from Ibn Abbas, may Allah be pleased with them both, that the Prophet, may Allah bless him and grant him peace, met a group of people in Ar-Rawha’ and said: “Who are these people?” They said: “The Muslims.” They said: “Who are you?” He said: “The Messenger of Allah.” A woman brought a boy to him and said: “Is there a Hajj for this one?” He said: “Yes, and you will have a reward.” Narrated by Muslim: 1339)

Sheikh Abdul Aziz bin Baz, may God have mercy on him, said: .... If the father is insane or has lost his mind without being insane, then there is nothing wrong with him performing Hajj on his behalf, or his son performing Hajj on his behalf out of kindness to him, whether the father is a father or a mother, because Hajj is not valid for an insane person if he performs it himself, so the Hajj of an insane or imbecile is not valid if he performs it himself. However, if someone else performs Hajj on his behalf, then there is nothing wrong with that, and he does not have to perform an obligatory Hajj. If he reaches puberty while insane, then there is no Hajj on him. However, if his son or brother, or someone else performs Hajj on his behalf, then there is nothing wrong with that and he will have the reward for that (Fatawa Noor Ala Al-Darb by Ibn Baz, with the care of Al-Shuway’ir 17/73).

What is the ruling on a service provider spoiling Hajj

Whoever acts on behalf of someone else to perform Hajj or Umrah, and then neglects it, is liable. If he spoils his Hajj by omitting one of the pillars of Hajj or by having sexual intercourse, he is liable for what is due to someone else whose Hajj he spoiled. He completes his spoiled Hajj, and he must make up for this spoiled Hajj from his own money, because he is the one who caused it to be spoiled by having sexual intercourse. He is also required to return the money he took from the one who acted on his behalf if he asks him for it, because he caused the Hajj to be delayed for two years, the year of the spoiled Hajj and the year of making up for it. So the hirer has the option, and because by deliberately spoiling the Hajj, he casts doubt on his own justice. (Tashil al-Fiqh: 194)

He said in al-Majmu’: Branch: If the hired person has sexual intercourse while he is in a state of ihram before the first release, his Hajj is spoiled, and the Hajj is his, so he must pay the ransom from his own money, continue with his spoiled Hajj, and make up for it. This is the correct and well-known view, and the majority have decided on it. (al-Majmu’: 7/134)

What is the ruling on the service provider if he neglects some of the Hajj duties or does some of the forbidden things

If the service provider neglects some of the Hajj duties, such as spending the night in Muzdalifah, spending the night in Mina, or stoning the Jamarat, he - i.e. the representative - must offer a blood sacrifice for each duty he neglected, and the Hajj is valid. If he committed a prohibited act of ihram, he must offer a ransom according to the type and number of prohibited acts, and the Hajj is valid. Any ransom that the representative must offer for neglecting an obligation or committing a prohibited act is obligatory on him, not on the one he delegated, whether he performed Hajj with or without a contract. As for the blood sacrifices of Hajj, such as the blood sacrifices of Tamattu' or Qiraan, if he was hired for a stipulated wage, then the representative is also obligated to pay them. (Quoted from the book Al-Lubabah fi Ahkam Al-Inaba)

Ibn Qudamah, may Allah have mercy on him, said in Al-Mughni, while talking about the one hired for Hajj: And whatever blood sacrifices he is obligated to pay, because Hajj is upon him. (Al-Mughni: 5/25)

What is the ruling on appointing a representative for Hajj if it is a voluntary Hajj

There are two opinions of scholars: The first opinion: It is valid for the able-bodied person, and even more so for the incapable person: to appoint someone to complete the actions of Hajj on his behalf if it is a voluntary Hajj, because it is permissible to appoint someone to perform it in general; It is permissible in voluntary Hajj, and this is the doctrine of the Hanbalis and the doctrine of the Hanafis. (Al-Mughni, by Ibn Qudamah (3/224)

The second opinion: It is not valid for the capable person or anyone else to appoint someone to perform Hajj if it is voluntary, because this is an act of worship that requires evidence. So if permission is given for an obligatory Hajj, then we limit ourselves to what is stated in the text and do not extend that to voluntary Hajj. It has not been proven from any of the Companions - may God be pleased with them - that he would appoint someone to perform Hajj or complete it on his behalf. This is the view of Imam Ahmad in one of the two narrations from him, and it is the view of Al-Shafi’i. (Al-Mughni by Ibn Qudamah (3/224)

What is Hajj al-Badal

Hajj al-Badal is when a qualified person performs the Hajj on behalf of a deceased person, a person who is permanently disabled, or a person who is ill with an illness that makes it difficult to perform the rituals.

In the language: Badal of something: meaning he changed it, and took a substitute for it.

Hajj al-Badal: is the Hajj for someone who is unable to perform Hajj himself due to a chronic illness that accompanies him or his old age and he has money to pay someone to perform Hajj on his behalf, so he must perform Hajj because he is able to perform Hajj on behalf of someone else as he is able to perform it himself, so he must perform Hajj.

(Al-Muhadhdhab fi Fiqh al-Imam al-Shafi’i by al-Shirazi, with modifications: 1/364)

What is the evidence for the legitimacy of representation in Hajj

There is much evidence for the legitimacy of appointing someone to perform Hajj or Umrah on behalf of someone else, including the following:

First: Al-Bukhari said (Chapter: Hajj on behalf of someone who is unable to stay on the mount) and he mentioned in it on the authority of Ibn Abbas, may Allah be pleased with them both, who said: A woman from Khatham came in the year of the Farewell Pilgrimage and said: O Messenger of Allah, Allah’s obligation upon His servants in Hajj has caught up with my father, an old man who is unable to sit on the mount. Is it permissible to Is it permissible for me to perform Hajj on his behalf? He said: Yes.

(Sahih Al-Bukhari, Hadith No.: 1854)

Secondly: The Hadith of Ibn Abbas (may Allah be pleased with them both): The Messenger of Allah (blessings and peace of Allah be upon him) heard a man saying: Labbayka on behalf of Shubrumah. He said: Who is Shubrumah? He mentioned a brother of his or a relative. He said: Have you ever performed Hajj? He said: No. He said: Then do this on your behalf, then perform Hajj on behalf of Shubrumah.

(Sahih: Sunan Abi Dawud No.: 18113)

The Hadith is clear in the permissibility of the issue of representation in Hajj.

Third: The hadith of Ibn Abbas, may Allah be pleased with them, that a woman from Juhayna came to the Prophet, may Allah bless him and grant him peace, and said: My mother vowed to perform Hajj, but she did not perform Hajj until she died. Should I perform Hajj on her behalf? He said: Yes, perform Hajj on her behalf. Tell me, if your mother had a debt, would you be able to pay it? Pay it to Allah, for Allah is more deserving of fulfillment. (Sahih Al-Bukhari, Hadith No.: 18521)

On whose behalf can Hajj be performed

On behalf of the deceased or the permanently disabled.

What are the service provider's terms and conditions

To be a Muslim, adult, sane and free.

It is stated in the Fatwas of the Permanent Committee: Whoever wants to appoint someone to perform Hajj should ensure that the person he appoints is religious and trustworthy, so that he can be assured that he will perform his duty.

(Fatwas of the Permanent Committee: 11/52)

Is it permissible to act as a representative for a discerning minor

The public opinion is that the representation of a minor is not legitimate, even if he is discerning. (See: Al-Mughni by Ibn Qudamah 3/247)

Is it required for the service provider to have performed Hajj on his own behalf

Yes, he must have performed Hajj on his own behalf, and this is the opinion of the majority.

(Transmitted by Al-Hafiz Ibn Hajar in Fath Al-Baari: 4/69).

This opinion is the choice of Sheikh Ibn Uthaymeen (may Allah have mercy on him).

(Majmoo’ Fatawa wa Rasa’il Al-‘Allamah Ibn Uthaymeen: 21/157)

It is also what the Permanent Committee issued a fatwa on, saying: It is not permissible for a person to perform Hajj on behalf of someone else before performing Hajj on his own behalf.

(Fatawa Al-Lajnah Al-Da’im: 11/50)

Among the evidence for that is the following:

The hadeeth of Ibn ‘Abbaas (may Allah be pleased with him): The Messenger of Allah (blessings and peace of Allah be upon him) heard a man saying: “Labbayk on behalf of Shubrumah.” He said: “Who is Shubrumah?” He mentioned a brother of his or a relative. He said: “Have you ever performed Hajj?” He said: “No.” He said: “Then do this on your behalf, then perform Hajj on behalf of Shubrumah.”

(Sahih: Sunan Abi Dawood No. 1811)

Al-San’ani, may God have mercy on him, said: It is not valid for someone who has not performed Hajj for himself to perform Hajj on behalf of someone else.

(Subul Al-Salam by Al-San’ani: 1/610)

Is it permissible for a poor person who is not obligated to perform Hajj due to his poverty to represent someone else

Some scholars have permitted it and it is narrated from Imam Ahmad.

(Al-Mughni by Ibn Qudamah Al-Maqdisi: 5/42)

Allama Ibn Uthaymeen (may Allah have mercy on him) said: If he appointed a poor person to perform Hajj on his behalf, it would suffice, because Hajj is not obligatory upon him, so he is like a rich person who performed Hajj on his own behalf. Some scholars have prohibited this, but rather he must have performed Hajj on his own behalf before.

(Al-Sharh Al-Mumti’ 7/31)

Some have not permitted this, but rather the person providing the service must have performed Hajj before.

(See the book: Al-Lubabah fi Ahkam Al-Inaba, p. 69)

Is it required that the service provider performs Ihram from the same Miqat of the country on whose behalf the Hajj or Umrah is performed

This is not a condition.

Allama Al-Saadi, may God have mercy on him, said: The correct opinion, which is without doubt, is that it is not necessary for the representative to be from the country of the one being represented, and requiring this is a weak opinion for which there is no evidence.

(Al-Mukhtaarat Al-Jaliyyah, p. 64)

This opinion was also chosen by Al-Allama Ibn Uthaymeen, may God have mercy on him. (Al-Sharh Al-Mumti’ 7/23)

Does the service provider get the same fee as the person he is representing

Yes, if the intention is correct, then Allah's grace is vast.

Ibn Hazm (may Allah have mercy on him) said: And through the path of Yazid ibn Zurai' from Dawud that he said, I said to Sa'id ibn al-Musayyib: O Abu Muhammad, for which of them is the greater reward, for the pilgrim or for the one for whom the Hajj is performed? So Sa'id said: Allah the Most High is vast for both of them.

Abu Muhammad (i.e. Ibn Hazm) said: Sa'id spoke the truth - may Allah have mercy on him -. (Al-Muhalla by Ibn Hazm al-Andalusi 5/39)

● Is it permissible for only one person to perform Hajj on behalf of a group in one year

As if he intends to perform Hajj on behalf of someone, another one, and a third one in one year

This is not permissible and is not valid.

Al-Nawawi, may God have mercy on him, said: If two men hire him to perform Hajj on their behalf and he enters ihram on both of their behalf, his ihram is valid for himself as a voluntary act and the Hajj is for himself, not for one of them. (Al-Majmu’ 7/138)

Is it permissible for the agent or company to take money from the person on whose behalf the statute is being enforced, then give that agent a smaller sum of money to another representative

This is permissible under certain conditions:

1- The person delegating should not be misled into thinking that he will perform Hajj himself.

2- The person delegating should not have stipulated that the person delegating should perform Hajj or Umrah himself.

Allamah Ibn Uthaymeen (may Allah have mercy on him) said: It is not permissible for someone who has been delegated to delegate someone else to do it, whether for a small amount or a large amount, except with the consent of the person who gave it to him and after consulting his owner.

(Majmoo’ Fatawa wa Rasa’il Ibn Uthaymeen 21/174)

What is the evidence for the permissibility of performing Hajj on behalf of the deceased

There is much evidence for the permissibility of appointing a representative to perform Hajj, and we will suffice with some of that evidence:

Among the evidence for the permissibility of this is the following:

First: On the authority of Abdullah bin Buraidah, on the authority of his father, may Allah be pleased with him, he said: While I was sitting with the Messenger of Allah, may Allah bless him and grant him peace, a woman came and said: I gave my mother a slave girl as charity, and she died. He said: Your reward is due, and the inheritance has returned it to you. She said: O Messenger of Allah, she was required to fast a month, so should I fast on her behalf? He said: Fast on her behalf. She said: She never performed Hajj, so should I perform Hajj on her behalf? He said: Perform Hajj on her behalf. (Sahih Muslim Hadith No. 1149)

Secondly: On the authority of Ibn Abbas, may Allah be pleased with him, that a woman from Juhayna came to the Prophet, may Allah bless him and grant him peace, and said: My mother vowed to perform Hajj, but she did not perform Hajj until she died. Should I perform Hajj on her behalf? He said: Yes, perform Hajj on her behalf. Tell me, if your mother had a debt, would you be able to pay it? Pay it to Allah, for Allah is more deserving of fulfillment. (Sahih Al-Bukhari, Hadith No. 1852)

The majority of scholars have said that it is permissible to delegate someone to perform Hajj. (Al-Mughni by Ibn Qudamah 3/222)

How should the intention be for the service provider to represent the person he represents

It is required that the intention be on behalf of the person for whom Hajj is being performed when entering ihram, because the service provider is performing Hajj on behalf of someone else, not himself.

How to make the intention is to say: “Labbaik on behalf of so-and-so” and name him, based on the hadith of the companion before the Prophet, may God bless him and grant him peace, when he said “Labbaik on behalf of Shabramah.”

If he forgets the name of the person for whom Hajj or Umrah will be performed, then he should make the intention on his behalf, and this is sufficient.

It is stated in the fatwas of the Permanent Committee: Hajj on behalf of someone else is sufficient to make the intention on his behalf, and it is not necessary to name the person for whom Hajj is being performed, neither by his name alone nor by his name and the name of his father or mother. If he says his name at the beginning of ihram or during the talbiyah or when slaughtering the sacrificial animal if he is performing tamattu’ or qiran – then that is good; Because Abu Dawud and Ibn Majah narrated, and Ibn Hibban authenticated it, on the authority of Ibn Abbas, may God be pleased with him, “that the Prophet, may God bless him and grant him peace, heard a man saying: ‘Labbaik on behalf of Shubramah.’ He said: ‘Who is Shubramah?’ He said: ‘A brother of mine or a relative of mine.’ He said: ‘Did you perform Hajj on your own behalf?’ He said: ‘No.’ He said: ‘Did you perform Hajj on your own behalf, then perform Hajj on behalf of Shubramah.’” (Fatawa al-Lajnah al-Da’im: 11/82)

How does the service provider perform Hajj

First: On the eighth day of Dhul-Hijjah, the service provider enters into ihram and wears the ihram garments, then he declares his intention to perform Hajj on behalf of the person for whom Hajj is being performed, saying: “Here I am, for Hajj on behalf of so-and-so (mentioning his name).”

Second: When the sun rises on the ninth day - which is the Day of Arafah - the pilgrim walks to Arafah, then stands within the boundaries of Arafah until sunset, and devotes himself to supplication for himself and for the person for whom Hajj is being performed, and increases his remembrance, supplication, and reading of the Qur’an.

Third: When the sun sets, he goes to Muzdalifah and increases his Talbiyah, and prays Maghrib and Isha’ prayers there, Maghrib three times and Isha’ two rak’ahs, with one call to prayer and two iqamas, then he sleeps until dawn.

Before the sun rises, he goes to Mina while reciting the Talbiyah, and if he is one of those who have excuses, such as women and the weak, there is no harm in moving in the last half of the night.

Fourth: When he finishes throwing stones, the man shaves his head or shortens it, and shaving is better, and the woman must shorten it without shaving, so she takes from all the ends of her hair the length of a fingertip.

If the pilgrim does that, then he has completed The first tahallul is completed, and all the prohibitions of ihram are permissible for him except women.

After the first tahallul, the pilgrim heads to Mecca to circumambulate the Kaaba with the tawaf al-ifadah.

Fifth: After the tawaf, if the pilgrim is a Mutamati’ pilgrim, he should walk between Safa and Marwah, because his first walk was for his Umrah, and this is the walk of Hajj. As for the Qarin and the Mufrid, they only have to walk once. If he has done it after the tawaf al-qudum, that suffices him from the walk after the tawaf al-ifadah. If he has not done it before, he must walk for Hajj after the tawaf al-ifadah.

If he has done tawaf and sa’i, he will have completed the second tahallul, and everything forbidden to him during ihram is permissible for him, even women.

Then he slaughters his sacrificial animal if he is a Mutamati’ or Qarin.

Then he shaves or shortens his hair. Then he performs the Tawaf al-Ifadah and Sa'i after it if he is required to perform Sa'i. If he performs some of these actions before others, that is sufficient for him and there is no blame on him, because the Prophet (peace and blessings of Allaah be upon him) was never asked about anything on this day that was brought forward or delayed except that he said: Do it and there is no blame on him.

If the pilgrim is unable to perform the Tawaf on the day of Eid, it is permissible for him to delay it until the days of Tashreeq.

After circumambulating the House, the pilgrim returns to Mina to spend the night and throw stones at the Jamarat. He spends the night of the eleventh and twelfth there if he wants to hurry up. If he delays until he spends the night of the thirteenth, that is better, because it is the action of the Prophet (peace and blessings of Allaah be upon him), and because it is more of an action. Spending the night in Mina is an obligation of Hajj and it is not permissible to leave it except for an excuse.

The pilgrim must stone the three Jamarat on the days of Tashreeq, starting with the smallest Jamarat, then the middle one, then the largest one. He throws seven pebbles at each Jamarat in succession, raising his hand and saying Allaahu Akbar with each pebble.

Sixth: It is recommended that he stand facing the Qiblah and supplicate for a long time after throwing the small and middle Jamarat, but he should not stand after throwing the large Jamarat.

The pilgrim must throw the Jamarat himself and not delegate someone else to throw it except for a legitimate excuse, such as if he is sick or weak and cannot throw it, or if the woman is pregnant. As for the strong men and women, it is not permissible for them to delegate someone else to throw it.

The throwing of the Jamarat during the days of Tashreeq is after the sun has passed its zenith, because the Prophet (peace and blessings of Allaah be upon him) did not throw it until after its zenith.

Seventh: If he throws the Jamarat on the eleventh and twelfth days, he has the choice: if he wishes, he can stay in Mina until the thirteenth day, or if he wishes, he can leave it, based on the words of Allah the Most High: {But whoever hastens (to leave) within two days, there is no sin upon him; and whoever delays, there is no sin upon him - for him who fears Allah} (Al-Baqarah: 203). However, if he wants to hasten, he must leave Mina before sunset on the twelfth day.

Eighth: If the pilgrim has completed the rituals of the Days of Tashreeq and wants to leave Mecca for his country, he should not leave until he has performed the farewell circumambulation of the House, based on the saying of the Prophet, may God bless him and grant him peace: “No one should depart until his last circumambulation is at the House.” Narrated by Muslim.

How does the service provider perform Umrah

First: If he reaches the Miqat, he washes himself and cleans himself. Washing for Ihram is recommended for men and women. The man wears the Ihram clothes and enters into the state of Umrah, saying: “Labbayk Umrah on behalf of so-and-so (mentioning the name of the person on whose behalf it will be performed)”. After that, he begins the Talbiyah, saying: “Labbayk Allahumma Labbayk, Labbayk la sharika laka Labbayk, inna al-hamda wal-ni’mata laka wal-mulk, la sharika laka” (Here I am, O Allah, here I am. Here I am, you have no partner, here I am. Indeed, all praise and blessings are yours and all dominion, you have no partner). The man raises his voice, while the woman lowers her voice.

Second: He begins his Tawaf at the Black Stone, touching it with his right hand and kissing it if that is possible. If he is unable to kiss it, he touches it with his hand and kisses his hand. If that is not possible, he points to the Stone from a distance without kissing it, and says when touching the Stone: “In the name of Allah, and Allah is the Greatest.”

Third: He says between the Yemeni Corner and the Black Stone: {Our Lord, give us in this world that which is good and in the Hereafter that which is good and protect us from the punishment of the Fire} (Al-Baqarah: 201).

Fourth: Then he circumambulates the House seven times, beginning and ending at the Black Stone, doing in each round what he did in the first round.

Fifth: He proceeds to the Station of Ibrahim He recites the verse: {And take the station of Abraham as a place of prayer} (Al-Baqarah: 125) and prays two rak'ahs behind the station if possible, otherwise in any place in the mosque, reciting in the first rak'ah after Al-Fatihah {Say: O you disbelievers} and in the second {Say: He is Allah, the One}.

Then he heads towards Al-Mas'a, and when he approaches Al-Safa, he recites the verse: {Indeed, Al-Safa and Al-Marwah are among the symbols of Allah} (Al-Baqarah: 158), and says: "I begin with that with which Allah began."

Sixth: When he completes Al-Sa'i, he shaves his head or shortens it if he is a man, but as for a woman, she shortens it and does not shave, so she takes from all the ends of her hair the length of a fingertip - and a fingertip is the tip of a finger.

Thus, the actions of Umrah are completed, and the pilgrim is thus released from his state of ihram, and what was forbidden to him before due to ihram becomes permissible for him.

What is the ruling on a service provider spoiling Hajj

Whoever acts on behalf of someone else to perform Hajj or Umrah, and then neglects it, is liable. If he spoils his Hajj by omitting one of the pillars of Hajj or by having sexual intercourse, he is liable for what is due to someone else whose Hajj he spoiled. He completes his spoiled Hajj, and he must make up for this spoiled Hajj from his own money, because he is the one who caused it to be spoiled by having sexual intercourse. He is also required to return the money he took from the one who acted on his behalf if he asks him for it, because he caused the Hajj to be delayed for two years, the year of the spoiled Hajj and the year of making up for it. So the hirer has the option, and because by deliberately spoiling the Hajj, he casts doubt on his own justice. (Tashil al-Fiqh: 194)

He said in al-Majmu’: Branch: If the hired person has sexual intercourse while he is in a state of ihram before the first release, his Hajj is spoiled, and the Hajj is his, so he must pay the ransom from his own money, continue with his spoiled Hajj, and make up for it. This is the correct and well-known view, and the majority have decided on it. (al-Majmu’: 7/134)

What is the ruling on the service provider if he neglects some of the Hajj duties or does some of the forbidden things

If the service provider neglects some of the Hajj duties, such as spending the night in Muzdalifah, spending the night in Mina, or stoning the Jamarat, he - i.e. the representative - must offer a blood sacrifice for each duty he neglected, and the Hajj is valid. If he committed a prohibited act of ihram, he must offer a ransom according to the type and number of prohibited acts, and the Hajj is valid. Any ransom that the representative must offer for neglecting an obligation or committing a prohibited act is obligatory on him, not on the one he delegated, whether he performed Hajj with or without a contract. As for the blood sacrifices of Hajj, such as the blood sacrifices of Tamattu' or Qiraan, if he was hired for a stipulated wage, then the representative is also obligated to pay them. (Quoted from the book Al-Lubabah fi Ahkam Al-Inaba)

Ibn Qudamah, may Allah have mercy on him, said in Al-Mughni, while talking about the one hired for Hajj: And whatever blood sacrifices he is obligated to pay, because Hajj is upon him. (Al-Mughni: 5/25)

What is the ruling on appointing a representative for Hajj if it is a voluntary Hajj

There are two opinions of scholars:

The first opinion: It is valid for the able-bodied person, and even more so for the incapable person: to appoint someone to complete the actions of Hajj on his behalf if it is a voluntary Hajj, because it is permissible to appoint someone to perform it in general; It is permissible in voluntary Hajj, and this is the doctrine of the Hanbalis and the doctrine of the Hanafis. (Al-Mughni, by Ibn Qudamah (3/224)

The second opinion: It is not valid for the capable person or anyone else to appoint someone to perform Hajj if it is voluntary, because this is an act of worship that requires evidence. So if permission is given for an obligatory Hajj, then we limit ourselves to what is stated in the text and do not extend that to voluntary Hajj. It has not been proven from any of the Companions - may God be pleased with them - that he would appoint someone to perform Hajj or complete it on his behalf. This is the view of Imam Ahmad in one of the two narrations from him, and it is the view of Al-Shafi’i. (Al-Mughni by Ibn Qudamah (3/224)