Hajj#

Hajj (Arabic: حَجّ, romanized: Ḥajj; also spelled Hadj or Haj) is to pilgrimage to Mecca, Saudi Arabia. Hajj is a mandatory religious duty for capable Muslims that must be carried out at least once in their lifetime by all adult Muslims who are physically and financially capable of undertaking the journey, and of supporting their family during their absence from home.

View of Sacred house(Kabah)

Preparation for Hajj#

Anyone who wishes to go on Hajj is obliged to fulfill certain requirements before he sets out for the journey. These are:

Sincerity to Allah Almighty, for Allah does not accept insincere acts of worship. He says in the Qur’an, “And they have been commanded no more than this: to worship Allah, offering Him sincere devotion, being true in faith;to establish regular Prayer; and to practice regular Charity and that is the Religion Right and Straight” (98:5) and “Is it not to Allah that sincere devotion is due?” (39:3).
To repent truly and sincerely of all the sins he has committed so as to go on Hajj with a clean heart.
Leaving adequate provisions for his dependents till he comes back. Abu Dawid and Al Hakim reported that the Prophet (pbuh) said, “How sinful of a man to leave his dependents without support”.
Taking enough provision with him to be on his best behaviour throughout his journey.Ibn Abbas (may Allah be pleased with him) said, “The people of Yemen used to come for Hajj and used not to bring enough provisions with them and used to say that they depend on Allah. On their arrival in Madinah they used to beg (from) the people, and so Allah revealed, “And take a provision (with you) for the journey, but the best provision is the fear of Allah.” (2:197) (Al Bukhari, vol. 2, # 598).
Settling his debts. The Prophet (pbuh) said, “The Muslim’s soul is suspended against his debt (after death) until the debt is paid back on his behalf” (A’Tirmidhi, #1078)?. He should also give back all the borrowed items as well as deposits and free himself from all obligations towards others.
Writing his will in which he states his unsettled debts and any other liabilities. The Prophet (pbuh) said, “It is not permissible for the Muslim who has something to write in a will, to spend two nights without having his will written and kept near his head”. (A’Rabee’, #678).
Conciliating his family, relatives, neighbours, and friends and bidding them farewell.
Learning the rites of Hajj and how to perform them correctly,because acts of worship are not valid when done ignorantly.It is preferable to take with him a book about Hajj.
Going with righteous companions who would help him to perform the rituals of Hajj better.
Making sure that the money he is going to spend on Hajj is lawful and free of any suspicious earnings.
If possible,it is preferable to travel on a Thursday. It is narrated in the Two Saheehs (Al-Bukhari and Muslim) that Ka’b bin Malik said, “Rarely did the Messenger of Allah — peace and blessings of Allah be upon him - travel on any day other than Thursday; if he missed Thursday, then it would be Monday, for this was the day the Messenger of Allah — peace and blessings of Allah be upon him - emigrated from Makkah”.
Some scholars recommend for him praying two rakats (units of prayer) before leaving his house and = saying thespecial dua (supplication) for going on a journey.

Debtor’s Hajj or ‘Umrah#

Before going on Hajj, the debtor is required to settle all his debts in order to turn to Allah free from any other obligations. If he finds it impossible to pay off his debts at that time, then he should get permission from the creditors. But before setting out, he should make a will stating all that he owes them. This is in case of a debt that is due. As for a postponed debt, he does not have to ask for permission from his creditor, but he has to write it down in his will.

All the foregoing is true if the debtor is potentially capable of repayment; otherwise if he is entirely incapable of repayment then he shouldn’t go on Hajj until he gets out of debts; and Allah is the most entitled to excuse him.

Hajj of the debtor of interest loan#

This case is more serious than the one above, as dealing in interest loans is a grave sin. One has firstly to purify himself from any kind of financial deals that involve interest. Allah accepts worship exclusively from the good Muslims ; and the person who is involved in interest loans is not a good Muslim.

Suffice it to say that such a person is an opponent of Almighty Allah and His Messenger (pbuh), as clearly indicated in the Holy Quran (2:279).

Issues#

One has no cause for taking a loan so as to go on Hajj because one is required to get rid of all his obligations including his loans and debts before he travels for Hajj.
Many people delay Hajj till they become very old and then they make a will demanding performance of Hajj on their behalf. This contradicts what Allah has commanded, because the will does not substitute for Hajj. The person who is financially, physically and mentally capable of going on Hajj should hasten to do it himself. The will is written just in case the person dies suddenly before he performs Hajj.
One should not ask for financial assistance to be able to go on Hajj, as Hajj is mandatory for the physically and financially capable. The pilgrim who asked for financial assistance should repeat his Hajj when he gets his own means, to be on the safe side.
A Muslim does not have to perform Hajj on behalf of his dead parents unless they specify that in their will. However, if one on This is Hajj Oh performs Hajj on behalf of his dead parents, of his own accord, it will be an act of goodness to them on his part for which Allah will reward him, and hopefully his parents will be rewarded as well if they are good Muslims.
The traveler to Makkah or Madinah (or any other place) has to shorten the four-rak’a prayers to two rak’as if he doesn’t pray behind a resident Imam.Offering each prayer individually in its time is better,though combining two prayers is permissible, and is especially recommended for those who are actually in the process of traveling.
Performing Hajj is one of the pillars of Islam, and hence an obligation that is not conditional on marriage or old age as many people wrongly believe. On the contrary, going on Hajj at a young age is more appropriate, as the young would most likely be able to perform it more properly.

Types of Hajj#

There are three ways in which Hajj can be performed:

Tamattu’ (Enjoyable Hajj), which means to assume the sate of ihraam (ritual consecration) in the months of Hajj for ‘Umrah alone before Hajj, and end ihraam upon finishing ‘Umrah, and then resume ihraam for Hajj on the day of Tarwiyah, which is the 8th of Dhul-Hijjah(or even before). Ihraam is the first ritual of Hajj; and Tamattu’ is the best way of performing Hajj. In Tamattu’, both ‘Umrah and Hajj must be performed in the same year and on the same journey, without the pilgrim going back in between to his country or as far as his country. The pilgrim doing Tamattu’ has to make a sacrifice of a grazing animal at the end of his Hajj.
Qiran(Combined Hajj), which means to assume ihraam in the months of Hajj for both Hajj and ‘Umrah together, and maintain ihraam until both Hajj and ‘Umrah are completed together on the Day of Sacrifice (the 10th of Dhul-Hijjah). The pilgrim doing Qiran has also to make a sacrifice of a grazing animal; and for him one tawaf (ritual of circling the Sacred House) and one sa’y (ritual of walking between the two hills A’Safa and Al-Marwah) would suffice for both his Hajj and his ‘Umrah owing to the saying of the Prophet (pbuh), “Whoever assumes ihraam for both Hajj and ‘Umrah, then one tawaf and one sa’y suffice him for both of them until he ends ihraam for both together”.(A’Tirmidhi and Ibn Majah). Some scholars, however, say that there must be two tawafs and two sa’ys (i.e. one for ‘Umrah and one for Hajj). Furthermore, when the qiran pilgrim enters Makkah, he performs tawaf al-qudoom (arrival tawaf) and he may also do Sa’y of his Hajj in the opinion of some scholars, and then when he comes back on the day of ifadah (10th of Dhul-Hijjah) he only performs tawaf because he has already done Sa’y. In another opinion, however, he has to delay the sa’y till the day of ifadah so that he performs it with tawaf of ifadah.
Ifrad (Isolated Hajj), which means to assume ihraam for Hajj alone. The pilgrim maintains his ihraam till he finishes throwing pebbles at the largest Jamrah (AL-‘Aqabah Jamrah) on the Day of Sacrifice (the 10th of Dhul-Hijjah) .

Issues#

The pilgrim doing Hajj Ifrad does not have to do ‘Umrah. If he wishes to he can but after the days of Tashreeq (11th, 12th and 13 of Dhul- Hijjah).
It is permissible to do Hajj Ifrad even if the pilgrim has never done ‘Umrah.
The pilgrim doing Hajj Ifrad can perform the arrival tawaf but not sa’y. He may not do sa’y until he performs tawaf of Ifaidah.

How to enter into Ihraam (Ritual Consecration)#

Prior to entering into ihraam, the pilgrim is recommended to tidy himself up by combing his hair, shaving the pubic hair, clipping the nails, plucking the armpits and trimming off the moustache. He also has to remove any kind of perfume from his body.

It is preferable to have a ritual wash and perform ablution for anyone who intends to enter into ihraam even for the woman who is menstruating or having post-natal bleeding.
The man has to take off all his stitched and encompassing clothes and wear an izaar (a sheet of cloth wrapped around the waist), a redaa’ (a sheet of cloth wrapped over the shoulders) and a pair of sandals. The Prophet (pbuh)said, “Every one of you should assume ihraam wearing an izaar, a redaa’, and a pair of sandals.” Reported by Ahmed.
As for the woman, her ihraam consists in disclosing her face, and hence she is not allowed to cover it. However, if she fears that she would be alluring, she can draw a piece of cloth from her head over her face without making it touch the face. The woman can wear stitched clothes, but should avoid garments that are embellished, and shouldn’t wear gloves. The Prophet (pbuh) said, “The woman who is in the state of ihraam should not cover her face, or wear gloves”. (Al-Bukhari, vol. 3, #64).
Prior to assuming ihraam, the pilgrim is recommended, in opinion of some scholars, to pray two rak’as after bathing and putting on the ihraam garments. However, if assuming ihraam coincides with an obligatory prayer time, it will be better for him to assume ihraam and recite the Talbiyah (the pilgrim’s prayer) immediately after the obligatory prayer. In another opinion, he should recite the Talbiyah when he has mounted his mount (or got on his vehicle).
The pilgrim makes his intention of Hajj or ‘Umra has mentioned above and recites the Talbiyah (the pilgrim’s prayer) specifying the type of Hajj he wants to perform. The male pilgrim should increase his voice with Talbiyah when he has settled on his mount (or vehicle).
The pilgrim is recommended to repeatedly chant the Talbiyah especially with the changes in situation and time, and whenever he goes up hills and down valleys, and upon mounting or dismounting his mount (or vehicle), as well as at the end of his prayers; for, with Talbiyah he occupies the time by celebrating the praises of Allah. Sahl bin Sa’d said that the Prophet (pbuh) said, “When the Muslim chants the Talbiyah, stones, trees and clods of earth on his left and on his right chant the Talbiyah with him up to the end of land from here (East) and from here (West)” (A’Tirmidhi, #828).

Issues#

The pilgrim who travels by plane should assume ihraam at the last airport he takes off from, as a precaution in order not to exceed the Miqat without being in the state of ihraam. And no harm if he begins to recite the Talbiyah after his flight has gone some distance with him as long as he assumes ihraam before exceeding the Miqat.
It is permissible for the pilgrim to.bath and change his ihraam sheets with new ones provided he avoids anything not allowed in the state of ihraam.
It is undesirable to fasten the ihraam sheets with a pin, lest they should resemble stitched clothes.
Unless one intends to perform Hajj or ‘Umrah,one is not required to assume the state of ihraam for entering Makkah.
Anyone who assumes ihraam for Hajj not in its months, then his ihraam turns to that of‘Umrah. Others say it becomes invalid.
There is no verbal intention required of the pilgrim when he enters into the state of ihraam for Hajj or ‘Umrah. However, he has to pronounce the Talbiyah and not just to bear it in mind.
The pilgrim may wear a belt only if he wants to hold his izaar in place and keep his money safe. To be on the safe side, he should not wear a watch.
According to our scholars, use of perfume before entering into ihraam is not forbidden provided it is washed off and nothing is left after assuming ihraam.
Anyone who is in the state of ihraam is not allowed to touch any scent.
The pilgrim is forbidden to cut off any of the growths on his body, like shaving the head, plucking the armpit, shaving the pubic hair, etc, except when that becomes necessary due to harm or similar reason, in which case there is a specific compensation to be done.
The pilgrim is forbidden to have sexual intercourse and any of the intimacies that might lead to it such as kissing and hugging.
The pilgrim should not get married or perform marriage contracts. The Prophet (pbuh) said, “A Muhrim (anyone who has assumed ihraam) must neither marry himself, nor arrange the marriage of another one, nor should he make the proposal of marriage.” (Muslim, vol. 2, #3278).
It is forbidden for the pilgrim to hunt land-game. However, pursuit of water-game is lawful. Almighty Allah says, “Lawful to you is the pursuit of water- game and its use for food,—for the benefit of yourselves and those who travel; but forbidden is the pursuit of land-game as long as you are in the Sacred Precincts or in pilgrim garb. And fear Allah, to Whom you shall be gathered back” (5:96).
The male pilgrim should not cover his head with anything unless in case of necessity, like treatment, or when the weather is very hot or very cold, for which he will be liable to a specified compensation.
Argument that causes anger is forbidden during Maj. Almighty Allah said, “For Hajj are the months well-known. If any one undertakes that duty therein let there be neither obscenity nor wickedness, nor wrangling in the Hajj, and whatever good you do, Allah knows it. And take a provision for the journey, but the best of provisions is right conduct. So fear Me, O you that are wise” (2: 197)
No objection to the use of a miswak (a small stick used as a toothbrush) or a toothbrush even if it makes the pilgrim’s mouth bleed.
The pilgrim who wears garments that hang below the anklebone has to offer a sacrificial animal for his redemption.
Offensive language contradicts Muslim good conduct and is even worse during the state of ihraam.

Tawaf#

Tawaf is circling the Sacred house(Ka’bah) seven rounds, each round starting and ending at the Black Stone. During tawaf, the pilgrim recites Tasbih (Sub hana’llah), Tahmid (Alhamdulillah),Tahlil (la ilaha illa’llah), Takbir (Allahu Akbar) and du‘a’ (supplications).

The way the pilgrim performs tawaf is as follows:

He starts tawaf by kissing the Black Stone if possible; otherwise it is sufficient to touch it or point to it with the hand; and all is done with Takbir (saying Allahu Akbar).
He starts tawaf keeping the Scared House on his left.
He makes any kind of du‘a (supplication) during tawaf and recites al-baqiyat a’ salihat in which he says“Sub hana’llah, Wal hamduli’llah, Wala Ilaha Illa’llah, WallahuAkbar, Wala Hawla Wala Quwwata Ila Billah”
When he gets to the Yemeni Corner (the last before the Black Stone’s) he touches it if possible,and should not point to it if he can’t reach it.
On getting to the Black Stone again the first round is finished and he starts the second round in the same way.

Prophetic Practices (Sunnan) in tawaf:

Ramal, which means walking with quick short steps, but with no running or jumping, in the first three rounds.
Idteba, in which the pilgrim puts the middle of his upper cloth (ridaa) under his right shoulder at the armpit, and casts its two ends on his left shoulder,leaving open his right shoulder. Idteba is done during all the seven rounds. Note: Ramal and Idteba are done only in the arrival tawaf.
Praying two-rak’as, which are the two-rak’as offered at the end of tawaf behind the Prophet Ibrahim’s Station (Maqam) or at any other place in the Sacred Mosque where possible. The proof for this is Ibn ‘Umar’s hadith, in which he said, “Allah’s Apostle (pbuh) arrived (in Mecca) and circumambulated the Ka’ba seven times, then offered two-rak’a prayer behind Maqam (the station of) Ibrahim, then performed the tawaf between A’Safa and Al-Marwah.” Ibn ‘Umar added: “And Allah has said, {Verily! In Allah’s Apostle you have a good example}.” (Al-Bukhari,vol. 2,#690)

Issues#

If the pilgrim in the course of tawaf gets unsure what number of rounds he has done, he shall assume it to be the lesser number of which he is certain and proceed from it to complete seven rounds. If he wished after that to repeat his tawaf it would be good for him.
If the pilgrim comes into contact with some scent when he touches the Black Stone or the Yemeni Corner, he only has to wash it off and nothing else.
Ramal is for those coming to Makkah from elsewhere as well as for the residents of Makkah.
It is permissible, according to the more acceptable opinion in the scholarly circles, to perform the two tawaf rak’as after fajr prayer before sunrise, and after ‘Asr prayer before sunset, if he performs tawaf during these times, because this prayer is for a specific reason, which is tawaf.
The two tawaf rak’as should be delayed if they fall on the time in which prayers are forbidden.These times are sunrise,sunset and noon when the sun is in the middle of the sky during the very hot season except on Friday.
It is permissible to perform tawaf while the imam is preaching the Friday sermon, but it is not so appropriate.
The pilgrim should not perform tawaf on the second floor of the Sacred Mosque unless he could not find any space for that on the ground floor.
The pilgrim is not required to take off his shoes during tawaf, nor is he forbidden to carry them in his hand or under his arm if they are clean.
tawaf should not be done on the roof of the Sacred Mosque,i.e. the last floor, because the pilgrim would not be level with the Sacred House.
It is not permissible to perform tawaf within the Hateem(The Demolished Portion, i.e. the area enclosed by the low curved wall) because it is part of the Ka’bah.
It is permissible for the pilgrim doing Hajj or ‘Umrah to have a rest during tawaf or sa’y if he feels the need to do so.
If the pilgrim adds an extra lap to his tawaf or sa’y unintentionally no blame is laid on him. However, it is preferable to repeat his tawaf or sa’y to be on the safe side.

Zamzam water#

It is preferable for the pilgrim who finishes his two tawaf rak’as to drink water from Zamzam well (the historic well in the Sacred Mosque) so as to follow the example of the Prophet (pbuh). Ibn ‘Abbaas reported: “I served (water from) Zamzam to Allah’s Messenger (may peace be upon him), and he drank while standing, and he asked for it while he was near the House (i. e. House of Allah - Ka’bah).” (AlBukhari, Book 23, #5026).

With regard to the merits of Zamzam water, the Prophet (pbuh) said, “It is blessed, it serves as food for the hungry and a cure for the sick” (Reported by Al-Bazzaar and A’Tabarani)’. It is also preferable to drink the water in three gulps facing the Ka’bah and to make any kind of du‘a’.

However, drinking from Zamzam is neither amongst the rituals of Hajj nor an obligatory deed.

Sa’y between A’Safa and Al-Marwah#

Sa’y between A’Safa and Al-Marwah

Sa’y is walking to and fro between the two hills A’Safa and Al-Marwah situated beside the Sacred Mosque as follows:

When the pilgrim approaches A’Safa he recitesthe verse relatingto the walk between A’Safa and Al-Marwah, of which the meaning is: “Behold! A’Safa and Al-Marwah are among the symbols of Allah, so if those who visit The House in the season or at other times should compass them round it is no sin in them and if any one obeys his own impulse to good,— be sure that Allah is he Who recognizes and knows” (2:158).
Then he climbs A’Safa till he sees the Ka’bah, after which he utters Takbir three times and then praises Allah preferably as follows: “La ilaha illa ‘LLahu wahdahu la sharika lahi, lahul-mulku walahul-hamdu wahuwa ‘ala kulli shay-in qadir, La ildha illa ‘LLahu wahdah, anjaza wa’dah, wanasara ‘abdah, wahazamal-ahzaaba wahdah.” The meaning of that is: “There is nothing worthy of worship but Allah alone; He has no partner. His is the kingdom, to Him is due all praise, and He is powerful over all things. There is nothing worthy of worship but Allah alone. He has fulfilled his promise, brought victoryto His servant and defeated the gangs all by Himself.” The pilgrim says that three times and then makes any kind of du‘a’ he wishes.
Then he descends towards Al-Marwah praising Allah. When he reaches the two green pillars (or green lights) he quickens his pace over the distance between them, preferably saying, “My Lord! Forgive and have mercy! You are the Mightiest, the Most Gracious”. Women do not have to hasten their walk.
Then he walks unhurriedly again praising Allah and asking Him to grant him good in this life and in the Hereafter. When he reaches Al-Marwah he climbs it and does exactly the same as he did at A’Safa. By so doing he will have completed the first lap.
Then he starts the second lap from Al-Marwah to A’Safa and he does the same as he did in the first lap till he completes seven laps ending at Al-Marwah.
It is permissible to perform sa’y without taharah (being ritually purified) but it is preferable to perform it while in the state of taharah.

Conditions of Sa’y:#

It must be performed after mwaf.
It must be seven laps.
The pilgrim must start at A’Safa and finish at Al-Marwah.

Issues#

Scholars hold different views as to the ruling on Sa’y. Some of them say it is a prerequisite (Fara), therefore missing it out invalidates Hajj. Others, including the Ibadi scholars, say it is a non-prerequisite duty but an obligatory prophetic practice (Sunnah Waajibah), therefore missing it out does not invalidate Hajj, but the pilgrim who fails to doit has to offer a sacrificial animal in compensation.
The pilgrim who starts his Sa’y at Al-Marwah and finishes at A’Safa and then concludes his state of ihraam, has to resume his ihraam and complete his Sa’y, canceling the first lap in which he started at Al-Marwah and finished at A’Safa. Also, he has to offer two sacrificial animals in compensation.
There is no harm in performing Sa’y to and fro on one side of the walk between A’ Safa and Al-Marwah, as the division of the walk into two was introduced recently to make sa’y easier and less crowded and had not existed before. However,it’s better to walk in the organized way to avoid overcrowding.
The pilgrim who does less than seven laps and can’t remember the number till he finishes his ihraam, has to resume his ihraam and finishhisSa’y, andhasto offer a sacrificial animal.
Climbing A’Safa and Al-Marwah as far as Ka‘bah can be seen is recommended for men not for women.
If the pilgrim is not able to read the invocation transmitted from the Prophet (pbuh) mentioned above on A’Safa and Al-Marwah there is no harm in reading it while he is walking between them.

Ihlaal (Finishing Ihraam) of‘Umrah#

When the pilgrim doing Hajj Tamattu’ finishes his sa’y, he shaves or clips his hair. Shaving is removingall the hair from the head, whereasclipping is cutting it short. Shaving is better than clipping, but it should be noted that clipping has to involve all parts of the head.

The pilgrim doing Hajj Qiraan should neither shave nor clip his hair till the Day of Sacrifice in Mina (10 Dhul-Hijjah).

By shaving or clipping his hair, the pilgrim performing Hajj Tamattu’ finishes his ihraam for ‘Umrah.

After finishingthe state ofihraam,the pilgrim is allowed to do all that is forbidden during ihraam except hunting in the Haram (the Holy Sanctuary of Makkah).

It is preferable for the pilgrim who performs Hajj Tamattu’to clip his hair after completing ‘Umrah, so as to shave it when he completes Hajj if it is short between ‘Umrah and Hajj.

Issues#

A pilgrim that wears stitched clothes on finishing his rituals before he shaves or clips his hair has to offer a sacrifice of a grazing animal.
There is no harm in the pilgrim shaving or clipping his hair himself. However it is undesirable if he finds someone who is not a pilgrim to do that for him.
There is no harm in the pilgrim shaving or clipping the hair for other pilgrims because there is no evidence against it. But it is preferable that the pilgrim who has finished his ihraam shaves or clips for others.
Scholars have different opinions with regard to the pilgrim who shaves his hair before offering the Hady (a sacrificial animal) and throwing pebbles. One opinion is that if he does that forgetfully or unknowingly, then he is not liable to any compensation; and this is the one mostly in use in the formal legal opinion. The other opinion is that he has to offer a sacrifice of an animal as a compensation.
The pilgrim should not finish his state of ihraam for Hajj before he slaughters his Hady. If he couldn’t slaughter on the Day of Sacrifice he should remainin the state of ihraam until he slaughters his Hady.
It is not sufficient for men when finishing ihraam to cut little hair, as done by many nowadays. The male pilgrim is obliged to clip all parts of his hair till it is apparent that he has cut short his hair.

Rules of 8th Dhul-Hijjah (Mina)#

The pilgrim doing Hajj Qiraan or Ifraad proceeds to Mina in his ihraam. The pilgrim doing Hajj Tamattu’ has first to resume ihraam for Hajj from his lodging or any other place in the Haram (the Holy Sanctuary of Makkah).
Repeated chanting of Talbiyah and du‘a’ on the way to Mina and while he is there.
The pilgrim prays in Mina all the five prayers: dhuhr, ‘asr, maghrib, ‘isha and fajr of the 9th day, shortening the four-rak’a prayers to two rak’as. It is narrated in an authentic hadith that the Prophet (pbuh) went to Mina on the Day of Tarwiyah and prayed the five prayers there, beginning with ghuhr. (Al- Bukhari, vol. 2 #715). Offering each prayer individually in its time is preferable to combining two prayers.
Staying overnight in Minā is an obligatory prophetic practice (Sunnah Waajibah). The pilgrim who doesn’t stay overnight in Minā has to offer a sacrificial animal for compensation. However, those who don’t stay with valid excuses are not liable to any compensation, but lose the great reward. The evidence for that is the Hadith of ‘Urwah bin Mudharris, who said,“I came to the Apostle of Allah -peace and blessings of Allah be upon him- (in Muzdalafah) and said: I have come from the two mountains of Tayy. I fatigued my mount and tired myself. I left no mountain (on my way) but I halted there. Have I got any Hajj? The Apostle of Allah -peace and blessings of Allah be upon him- said: Anyone who offers the dawn prayer along with us and comes over to Arafat before it, may cast away the dirt (of his body) and his Hajj will be completed.” (Abu Dawiid, bk. 10, #1945).

Issues#

It is permissible for the one who has assumed the state of ihraam for Hajj to move to Mina on the Day of Tarwiya in the morning or afternoon.But he is recommended to pray all the five prayers in Mina so as to follow the example of the Prophet (pbuh).
It is permissible to assume the state of ihraam for Hajj before the Day of Tarwiyah, and to be in Mina the night preceding the Day of Tarwiyah. However, the prophetic practice (Sunnah) in this connexion is what has been mentioned previously.

Rules of 9th Dhul-Hijjah ‘Arafah [or ‘Arafaat]#

Arafah

It is preferable that the pilgrim has a ritual wash (ghusl) in Minā with the intention of standing in ‘Arafah.
The pilgrim leaves Minā on the 9th day after sunrise and heads for ‘Arafaat chanting Takbīr (Allāhu Akbar), Tahlīl (Lā ilāha illa Allāh) and Talbiyah.
When he arrives at ‘Arafah and the sun is past meridian (early afternoon), he listens to the sermon of the Imam and then combines dhuhr and ‘aṣr prayers at the earliest time shortening them to two rak‘as each.
Standing in ‘Arafah is the greatest ritual of Hajj. The Prophet said, “Hajj is ‘Arafah” (Abu Dāwūd, 10, 1944).
The meaning of standing in ‘Arafah is being present at any place within the borders of ‘Arafah save the valley of ‘Uranah (a valley to the west of “Arafaat) from afternoon till sunset.

Issues#

Taharah (ritual purity) is not a condition for Wuquf (Standing in ‘Arafah).
It is Sunnah (a prophetic practice) to intensely engage in supplication (du‘a) and invocation (dhikr) to Allah after dhuhr and asr prayers up to sunset.
The pilgrim may not leave ‘Arafa at for Muzdalafah till sunset. Ibadi scholars insist that the pilgrim should not leave his place to another before sunset with the intention of starting Ifaadah (pouring out of ‘Arafaat), and they regard this as Ifaadah even if he doesn’t cross the borders of ‘Arafah until after sunset.
Most of Ibadi and Maliki scholars agree that ifaadah before sunset invalidates Hajj. However, other scholars say doing so would only require offering a sacrificial animal.
The pilgrim who starts moving from his place in ‘Arafah towards its borders before sunset has to offer a sacrificial animal.
The pilgrim is recommended to make du‘a’s (supplications) transmitted from the Prophet(pbuh) as well as Talbiyah in ‘Arafah. Chanting of the Talbiyah is just as good, so the pilgrim ought not to stop it till he stones the Jamrah (i.e. the largest pillar) on the Day of Sacrifice.
By common consent, the pilgrim who manages to stand in ‘Arafaat before sunset for as long as he can recite al-baqiyat a’salihat (the everlasting good works) has accomplished the stand at ‘Arafaat. Al-bagiyat a’salihat in this context refers to praises of Almighty Allah said thus: “Subhana‘llah, Wal-hamdu lil’Llah, Wala IlahaIlla’llah,Wa’LlahuAkbar, Wala Hawla Wala Quwwata Illa Bi’Llah’.

Scholars have differed regarding the one who stands in ‘Arafaat during the night preceding the 10th of Dhul-Hijjah. The formal legal opinion (fatwa) is that the pilgrim who catches up with standing in ‘Arafaat by day or by night and then stands in Muzdalafah on the night preceding the 10th of Dhul-Hijjah and catches up with fajr prayer therein, has caught up with Hajj.

It is Sunnah (prophetic practice) to pour out of ‘Arafaat (making Ifaadah) calmly due to his saying (pbuh) on making Ifaadah, “O people! Be quiet. Hastening is not a sign of righteousness” (Al Bukhari, vol. 2, #7 31 ).

Rules of the Night preceding 10th Dhul-Hijjah#

Staying overnightin Muzdalafah after leaving ‘Arafaat.
It is Sunnah to combine maghrib and ‘isha prayers in Muzdalafah. When the Prophet (pbuh) came to Muzdalafah he combined maghrib and ‘isha prayers with one adhaan and twoigaamats, and he didn’t offer any other prayer between these two.
The pilgrim may stand in any part of Muzdalafah except the valley of Muhassir. The Prophet (pbuh) said, “One may stand in anypart of Muzdalafah except Muhassir”(Reportedby Ahmed), Muhassiris a valley between Muzdalafah and Mina but nearer to Muzdalafah. It was the place in which Abrahah (the Yemen Abyssinian governor, who intended to destroy the Ka’bahin his invading armyabout 570AD) was wiped out by a devastating punishment from Almighty Allah.
Women,children and herdsmen are permitted to leaveMuzdalafah by night after moonset.
The pilgrim ought to cross the valley of Muhassir before sunrise unless he is forced to delay.
Repeating praises of Allahat Al-Mash-‘ar Al-Haraam(the space betweenthe two mountains of Muzdalafah) is obligatory. It is sufficient to say any du’a’ or Tahlil (la ilahailla’llah)or Tahmeed (alhamduli’Llah) or Talbiyah. If the pilgrim doesn’t do any of these hewill have tooffera sacrificial animal.

Rules of 10th Dhul-Hijjah#

Leaving Muzdalafah for Mina before sunrise.
When the pilgrim reaches Mina he throws pebbles at Al-’Agabah Jamrah, which is the largest Jamrah (stone pillar).
The pilgrim should throw seven small pebbles the size of a chickpea.

How to throw the pebbles:#

Throwing at Al-‘Agabah Jamrah is from the middle of the valley, with Makkah on your left and Mina on your right. The seven pebbles must be thrown individually and the pilgrim recites Takbir (Allahu Akbar) on throwing each one. Ibn ‘Umar said that the Prophet (pbuh) said ‘Allahu-Akbar’ on throwing every pebble. (Al Bukhari, vol. 2, # 138).
Throwing starts after sunrise on the Day of Eid (the Feast, ie. 10th Dhul-Hijjah) till the afternoon.
It is permitted to extend the time till sunset if necessary and for the pilgrims with special needs.
The pilgrim stops chanting Talbiyah when he starts throwingat AL’Aqabah Jamrah according to Al Fadl bin ‘Abbaas, who said, “I still heard the Prophet performing Talbiyah till he threw (pebbles) at Al-’Agabah Jamrah.” Reported by A’Rabee’.

Issues#

Stoning Al-’Agabah Jamrah is done on the Day of Sacrifice from after sunrise onwards, and stoning all the three Jamrahs is done on the days of Tashriq from early afternoon onwards.
It is not sufficient to tie up the pebbles in a bag and throw them together. Each pebble must be thrown individually.
It is permissible for the pilgrim to ask someone to throw the pebbles on his behalf,if he can’t do it himself.
The pilgrim has to ensure that the pebblesreach the Jamrah otherwise the throw is not counted. It is acceptablehowever if the pebbles fall in the basin.

Slaughter#

After stoning Al-’Agabah Jamrah, the pilgrim slaughters his Hady (sacrificial animal)to follow the example of the Prophet (pbuh).
The Hady should be a camel or a cow or a sheep or goat. A one-or two-year-old sheep or goat suffices for one pilgrim, and a four-year-old cow or a six-year-old camel suffices for seven pilgrims.
Offering a Hady is obligatory for the pilgrim who performs Hajj Tamattu’ or Qiraan.
The Hady is slaughtered in Al-Haram (the Holy Sanctuary of Makkah).
It is preferable for the pilgrim to slaughter his Hady himself if he can.
The pilgrim is recommended to eat from his Hady and give the rest in charity.
The pilgrim who performs Hajj Ifraad doesn’t have to offer a Hady.

Issues#

If the pilgrims bought a Hady and could not pay the price due to overcrowding, then he wouldnot have to give back the Hady, but, rather, to give away the price to the poor if he did not know the owner.
The pilgrim may not buy a Hady through a bank because finishing ihraam is conditional on slaughtering the Hady, so he would not know what time it is slaughtered on his behalf, and also on account of the doubts involved in this way.
It is impermissible to slaughter the Hady except in the specified time and place. The specified time for Hady slaughtering is the Day of Sacrifice ie. 10th Dhul-Hijjah, therefore any one who slaughters his Hadybefore that has to slaughter another one.
If the pilgrim could not get a Hady on the Day of Sacrifice, he would remain in his ihraam till he sacrifices a Hady,as finishing ihraam is impermissible before sacrificing when affordable.
The pilgrim who can not afford a Hady has to fast for 10 days,of which 3 should be during Hajj, preferably the 6th, 7th, and 8th of Dhul-Hijjah, and the remaining 7 days after completing Hajj rituals and going back home.
It is permissible to slaughter the Hady anywhere within Al-Haram(the Holy Sanctuary). Slaughtering is not confined to Mina; that is rather an opinion of only some scholars.
It is not permissible to give the slaughterer anything from the meat in return for his slaughtering. He should be paid separately.
Any one who performs ‘Umrah during Hajj months then goes back to his country, and then returns for Hajj intending to do Hajj Ifraad he will not be obliged to offer a sacrificial animal, for he would be ruled out of Tamattu.

Ihlaal (Finishing ihraam) of Hajj#

When the pilgrim finishes stoning and slaughtering on the Day of Sacrifice, he finishes his ihraam by shaving or shortening his hair. The proof for this is Anas’s hadith in which he said, “Allah’s Messenger (pbuh) came to Mina; he went to the Jamrah and threw pebbles at it, after which he went to his lodging in Mina and sacrificed the animal. He then called for a barber and, turning his right side to him, let him shave him (i.e. his head); after which he turned his left side” (Muslim, vol. 2, # 2991).
A woman shouldn’t shave her hair; not for Hajj nor for ‘Umrah. Instead, she has to cut a fingertip’s length (or two fingers measured sideways) from her hair. The Prophet (pbuh) said, “Shaving is not a duty laid on women; only clipping of the hair is requiredof them.” (Abu Dawiad, 10, #1979)
For the male pilgrim, shaving is better than shortening becauseAlmighty Allah started with it in His saying, Exalted is He: “Truly did Allah fulfill the vision for His Messenger: you shall enter the Sacred Mosque, if Allahwillswith minds secure, heads shaved, hair cut short, and withoutfear.Forhe knew whatyou knew not, and He granted, beside this, a speedy victory.” (48:27). And the Prophet (pbuh) said, “O Allah! Be merciful to those who have their head shaved.” And he repeated it twice. The people said,“O Allah’s Apostle! And those who get their hair cut short.” Then he said (the third time), “And those who get their hair cut short.” (Al-Bukhari, vol. 2, #785).
After finishing the state of ihraam by shaving or clipping the hair, the pilgrim is allowed to do whatever he had been forbidden during his state of ihraam except sleeping with his wife and hunting. This is called the lesser Tahallul (termination of ihraam). The Prophet (pbuh)said, “When you have thrown and shaved, you are allowed everything except sleeping with your wives.” (Reported by A’Nasai, Ahmed and Al-Bayhaqi). Hunting is in no circumstances allowed in the Holy Sanctuary of Makkah.

Tawaf al-Ifaadah and Sa’y#

Tawaf al-Ifaadah is one of the obligatory pillars of Hajj and leaving it out invalidates Hajj.
It is Sunnah (prophetic practice) to perform tawaf and Sa’y on the 10 of Dhul-Hijjah after throwing the pebbles, slaughtering, and shaving or shortening the hair. However it is permissible to delay tawaf and sa’y even up till after the Days of Tashriq.
The woman in menstruation should delay tawaf of Ifaaohh till she finishes her period.
After performing tawaf of Ifaadah and Sa’y the pilgrim concludes his ihraam, therefore he can do whatever was prohibited in ihraam except huntingin the Holy Sanctuary of Makkah. This is called the greater Tahallul.

Issues#

The pilgrim who performs tawaf of Ifaadah and then sleeps during the day in Makkah doesn’t have to offer a sacrificial animal.
It is permissible to eat and drink in Makkah as well as to take a nap after tawaf of Ifaadah. The Prophet (pbuh) took a nap after tawaf of Ifaadah.
Any one who performes tawaf of Ifaadah six rounds only and then remembers when he has returned home, will have to go back to Makkah and repeat tawaf of Ifaadah. He doesn’t have to offer a sacrificial animal according to some scholars if he didn’t sleep with his wife. If he did sleep with his wife he has to repeat his Hajj.

Rules of 11th, 12th and 13th Dhul-Hijja#

Staying overnight in Mina on the days of Tashriq is an obligatory Sunnah; whoever stays somewhere else has to offer a sacrificial animal.
Staying overnight in Mina on the nights preceding 11th and 12th days is obligatory for those who are in a hurry to leave. Those who are not in a hurry to leave are obliged to stay the three nights (i.e the nights preceding 11th, 12th and 13th).
Repetition of Takbir (Allahu Akbar) is Sunnah on these days.
The pilgrim stones the three Jamrats with 21 pebbles each day, each Jamrah with 7 pebbles.
The pilgrim starts throwing at the small Jamrah first, then the middle one and finally the largest Jamrah.
Stoning the Jamrats starts in the early afternoon till sunset with convenience.
The pilgrim makes du‘a’ after throwing pebbles at the small Jamrah and the middle one, but he doesn’t stop to make du‘a’ after throwing at the largest Jamrah so as to follow the example of the Prophet (pbuh).
The pilgrim should repeat the throwing in same way on the two following days for those who are not in a hurry to leave. Those who are ina hurry may leave after throwing on the 12th day.
Tf the pilgrim wants to leave Mina on the 12th day he has to depart before sunrise, otherwise he will have to stay till next dayto stone the three Jamrats for the last day.

Farewell (Tawaf)#

When the pilgrim finishes throwing at the three Jamrats and wants to leave he has to go to the Sacred House and circles it seven rounds for the farewell tawaf.
The farewell fwif is an obligatory Sunnah, and the pilgrim who does not perform it has to offer a sacrifice. The woman in menstruation or postnatal bleeding is exempt from this obligation.
Nothing wrong with carrying the sick during tawaf.

Issues#

If the pilgrimperforms the farewell tawaf and doesn’t finish the seven rounds, he has to repeat his tawaf. If he left Makkah without repeating it he would have to offer a sacrificial animal.
It is permissible for the pilgrim to take a rest during tawaf if he feels tired. Then he should continue his tawaf if his wudu (ablution) is still valid, otherwisehe will have to repeat tawaf from the beginning after renewing wudu.
The pilgrim is not forbidden after farewell tawaf to eat and drink provided he doesn’t buy anything unnecessary that time. Selling and buying is not allowed after farewell tawaf.
It is permissible for the pilgrim who has done farewell tawaf to pray in the Holy Mosque even an optional prayer, and also to make telephonecallsas wellas to buy whatever he needs for his journey like fuel and shoes if necessary.
It is permissible to do farewell tawaf before Jum’a prayer even if one leaves Makkah after Jum’a prayer.

The farewell tawif concludes the rituals of Hajj.

Sacrifice#

On the DayofSacrifice, a non-pilgrim anywhere slaughters what he wishes amongst the grazing livestock as a sacrifice and an act of devotion to Almighty Allah. ‘A’isha (may Allah be pleased with her) said that the Prophet (pbuh) said, “No act of devotion done by man on the Day of Sacrifice is dearer to Allah than shedding blood (of a sacrificial animal)”. (Reported by A’Tirmidhi).
Sacrifice of a grazing animal amongst livestock on the Day of Sacrifice‘is a highly recommended Sunnah (prophetic practice), and so it is undesirable to leave it if one is capable of doing it. Umm Salamah reported Allah’s Messenger (pbuh) to have said, “He who has a sacrificial animal with him (whom he intends) to offer as a sacrifice, and enters the month of Dhul-Hijjah, shouldnotget his hair cut or nails trimmed until he has sacrificed the animal”. (Muslim, Book 22, #4873).

Conditions for the sacrificial animal to be acceptable:

The animal must be free of deformities. For example, it shouldn’t have an obvious defect, such as being one-eyed, nor should it have a sickness or limp that is apparent.
It must be ananimal of livestock like a camel, cow, goat or sheep.
It must be slaughtered after the Eid prayer Albara’ (may Allah be pleased with him) narrated that the Prophet (pbuh) said, “The first thing we begin with on this day (10th of Dhul-Hijjah) is to offer prayer. Then we return and sacrifice the animals. Anyone who does so follows our Sunnah (practice). And anyone who slaughters his animal before praying, his slaughtering would be just for the meat that he offers to his family, and there would be nothing of sacrifice in it”. (Muslim, Book 22, #4827).
It has to be of a legally acceptable age as specified earlier for Hady.

Issues#

If a man sacrifices a sheep or goat it will suffice as a sacrifice for him and his family. The proof for this is ‘Ata’ bin Yaser’s hadith, in which he said, “I asked Abu Ayyub Al-Ansari how the sacrifices were inthe Prophet’s time (pbuh). He said, “The man used to sacrifice one sheep on behalf of himself and his family, and they would eat of it and give in charity. Eventually, people started showing off and the matter turned the way yousee it now”. (Reported by A’Tirmidhi, Malik and Ibn Majah)"”.
Seven people can share a sacrifice of a camel or a cow. Jaber said, “We, along with Allah’s Messenger (pbuh), sacrificed a camel for seven persons anda cow for seven persons.” (Muslim, vol. 2, #3024).
It is permissible to eat part of the sacrifice, give part in charity and save the rest. The Prophet (pbuh) said, “Eat, and feed others and store”. (Muslim, Book 22, #4861).
It is Sunnah for the pilgrim who knows how to slaughter to slaughter his sacrifice himself.He should say, “Bismi-Llah Wa’Llahu Akbar” (In the name of Allah, and Allah is the Greatest). “O Allah! This is on behalf of so and so”—and he says his name. The Prophet (pbuh) slaughtered a sheep and said, “In the name of Allah and Allah is the Greatest. O Allah! This is on my behalf and on behalf of those who did not offer a sacrifice amongst my nation”. (Reported by Abu Dawid and A’Tirmidhi).
The skin of the sacrificial animal may not be sold, but it may be given away in charity.
The hired butcher should not be given anything of its meat in return for his labour, but he may be given some meat as a gift. He may also be paid in cash for the job. This is due to the hadith: “The Prophet (pbuh) ordered me to supervise the slaughtering of a sacrificial camel and to give away its meat and skin in charity and not to give anything of that to the butcher as wages for slaughtering.” (Al-Bukhari, vol. 2, #775).
Any sacrificial animal that gets a defect after being bought, the defect would render it unacceptable. If the owner can buy another one he should replace it; if he can’t then it would suffice for him.
One may not give the price of a sacrificial animal in charity instead of sacrificing the animal itself because this is contrary to the Divine command. Almighty Allah said, “Therefore to your Lord turn in prayer and sacrifice” (108:2)

Compensation (Fidyah)#

If the pilgrim who has been doing ‘Umrah sees blood on his clothes after finishing his ihraam and he doesn’t know when he got it, then nothing is required of him.
Anyonewhois boundto make a compensation by sacrificing an animal shouldn’t eat from it, and if he ate he would have to repeat the compensation.
The pilgrim who wears stitched garments, or covers his head before shaving or hairclipping forgetfully, is liable to compensation if he remains like that from night to day or from day to night. Similarly if he continues to wear stitched garments after he remembers and doesn’t hasten to take them off. If he hastens to take them off nothing will be required of him.
The pilgrim who doesn’t stay overnight in Muzdalafah has to offer a sacrificial animal.However, if he stays till moonset,nothing will be required of him.
The pilgrim who doesn’t throw pebbles at Al’Aqabah Jamrah has to offer a sacrificial animal.
The pilgrim who discharges semen deliberately while in Ihraam or sleeps with his wife, his Hajj or ‘Umrah becomes invalid and he has to offer a sacrifice of a camel or a cow.
The pilgrim who doesn’t perform sa’y between A’Safa and Al-Marwah after tawaf of Ifadah has to offer a sacrificial animal.
The pilgrim who leaves Mina before afternoon on the first departure day (12th Dhul-Hijjah) or on the second (13th Dhul- Hijjah) has to offer a sacrificial animal.

How to Perform ‘Umrah#

Having a ritual wash (ghusl) for ihraam and performing ablution are preferable.
Praying the two-rak’a sunnah prayer for ihraam. If it is time for the obligatory prayer then this prayer is sufficient.
Making Talbiyah in which he recites, “labbayk alahumma labbayk. Labbayka la shareeka laka labbayk. Inn al-hamda wan-ni’mata laka wal-mulk. la shareeka lak”. (I respond to Yourcall O Allah, I respond to Your call. I am obedient to Your orders, You have no partner, I respond to Your call. All praise, blessings and sovereignty belong to You, You have no partner). He sometimes adds, “Labbayka bi‘umrah” (I respond to Your call for ‘Umrah). The pilgrim continues to chant Talbiyah till he enters the Sacred Mosque. It is preferable to enter from the A’Salam (peace) door saying, “O Allah! You are the peace, from You comes peace, and to You returns peace. Make us live with peace, and make us enter paradise the home of peace. Blessed be You our Lord, O Possessor of majesty and honor!”
When thepilgrim sees the Sacred House (Ka‘bah) he says “O Allah! Give this House of Yours more glory and glorification, and more reverence and honoring,and give whoever visits it in Hajj or ‘Umrah more guidance and blessing, and more righteousness and piety”
tawaf starts by kissing the Black Stone if possible, otherwise touching it and kissing the hand or just pointing to it suffices. Then the pilgrim performs fwif keeping the Sacred House on his left and repeats Al-baqiyat A’salihat saying thus: “Subhana lah, Walhamdu lillah, Wala Ilaha Illa’llah, Wallahu Akbar, Wala Hawla Wala Quwwata Illa Billah”. He also makes any kind of du’a’ he wishes.
When he reaches the Yemeni Corner, he should touch itif possible and say, “Rabbana atina fid’dunya hasanatan, wafil-akhirati hasanatan, waqina ‘adhab an’nar”, meaning:“Our Lord! Give us good in this world and good in the Hereafter and defend us from the torment of the Hell fire’. Then he repeats the samesteps till tawaf finished.
Praying two rak‘as behind the Station of Ibrahim and making any kind of du‘a’.
Drinking from Zamzam water and splashing some on the face and the head.
Heading for A’Safi and when he has climbed it he should make Takbir (Allahu Akbar) three or seven times. Then he recites, “Lā ilāha illa ‘LLāhu waḥdahū lā sharīka lahū, lahul-mulku walahul-ḥamdu wahuwa ‘alā kulli shay-in qadīr, Lā ilāha illa ‘LLāhu waḥdah, anjaza wa’dah, wanaṣara ‘abdah, wahazamal-aḥzāba waḥdah”, meaning: “There is nothing worthy of worship but Allāh alone; He has no partner. His is the kingdom, to Him is due all praise, and He is powerful over all things. There is nothing worthy of worship but Allāh alone. He has fulfilled his promise, brought victory to His servant and defeated the gangs all by Himself”. He then prays for the Prophet (pbuh) to be blessed and granted salvation and makes any kind of du’ā’ he wishes.
Descending towards Al-Marwah saying while walking “O Allāh! Make this walk atonement for every walk You disliked and disapproved of me” and making any kind of du‘a’ he wishes.
When he reaches the green light signal he should hasten his walk till he reaches the next signal saying, “My Lord! Forgive, have mercy, and overlook what You know! You are the Most High, the Supreme. You are the Most Generous,You are the Lord, and You are the Judge.” Then he walks unhurriedly again till he reaches Al-Marwah where he does the same as he did at A’Safa, and so forth till the end of seven laps.
Tahallul (Finishing Ihraam), which is shaving or cutting short the hair.

Issues#

Performing ‘Umrah is obligatory due to His saying, Exalted is He, “And complete the Hajj or ‘Umrah in the service of Allah” (2:196). Also due to the Prophet’s sayings which stated literally that ‘Umrah is as mandatory as Hajj.
Anyone who wishes to perform ‘Umrah after Hajj should not perform it during the Days of Tashreeq (11th, 12th, and 13th Dhul-Hijjah), but from 14th and on.
‘Umrah can never be a substitute for Hajj no matter how many times it is done. One simply must carry out the duty of Hajj if one has the capability.
‘Umrah may be done repeatedly except in the months of Hajj.

Hiring for Hajj and ‘Umrah#

Performing Hajj or ‘Umrah on behalf of a live capable person is not permissible unless the Hajj or ‘Umrahis a voluntaryextra one; and this is yet debatable.
Scholars have regarded it acceptable to take payment for going on ‘Umrah on behalf of others. However,to be more cautious is not to take on such a commitmentdue to the risks itinvolves, asshortcomings and imperfections are inevitable.
The necessary conditions for the one who is hired to perform Hajj are trustworthiness, knowledge and ability to carry out the rituals satisfactorily.
The Sunnah (Prophet’s Sayings) implies impermissibility of a person going on Hajj on behalf of another before performing Hajj on his own behalf, and how sufficient a proof the Sunnah is! Thereare some scholars, however, who are allowing that for those in need, but the former opinion is more cautious for being in conformity with the Sunnah.

Fatwas (formal legal opinions) relating to women#

A woman may not go on Hajj or ‘Umrah without a mahram (a man whoshe cannot marry, such as a father, brother, uncle etc). However, if she doesn’t have a mahram she is allowed — according to some scholars — only for her obligatory Hajj, to go in the company of pious men who are going with their women (wives or mahrams).
If a woman menstruates before she performs the ‘Umrah tawif, and her intention has been to perform Hajj Tamattu’, and her period doesn’t finish beforethe Day of Tarwiyah (8th Dhul-Hijjah),she will make intention to perform Hajj Qiraan and combine Hajj with ‘Umrah. In this case one tawaf and one sa’y would suffice her for both her Hajj and her ‘Umrah.
The conditions of Hajj for a woman are not different from those for a man, except that there is one more condition for her, namely,she has to be accompanied by her husband or a mahram man, for she is forbidden to travel on her own.
It is not necessary for a female pilgrim to pray in the two Holy Mosques. That is preferable for her only when she can avoid crowding with men and if she isn’t the kind of a woman who is alluring to men (causing fitnah). lf these two conditions are missing, it is better for her to pray at home in her lodging.
A woman doesn’t have to wear any special clothes for Hajj. Also changing her clothes doesn’t affect her ihraam.
Scholars have different views with regard to women visitingthe graves of the companions of the Prophet (pbuh) and of the Prophet’sfamily. Permission is conditional on that their visiting be aimed at learninga lessonfrom death, and unaccompanied with wailing or any other misconduct.
It is not permissible for a woman to cover her face during Hajj or ‘Umrah. If she covers it intentionally she will have to offer a sacrificial animal. If by mistake or for get fully she must uncover it as soon as she remembers. She is also not allowed to wear gloves during Hajj or ‘Umrah.
A woman has to cut from the tips of her hair a length of two or four fingers measured widthways when she finishes ihraam. If she finishes her ihraam without doing that she will have to offer a sacrificial animal.
It is permissible for a woman to hire someone to throw pebbles at the Jamrats on her behalf if necessary.
A woman may take the pill to prevent the onset of her period during Hajj and ‘Umrah.
If a woman learns of her husband’s death while she is performing Hajj, she will have to complete her rituals. She is not allowed tostopher Hajj aftershe has assumed the sta e of ihraam.

Source of the chapter is “This is Hajj(Pilgrimage)” by Nasser Yusuf Al Azry. Translated into English by Islamic Information Center. Revised by Muneer Sulaiman Al Masroury. First Edition 2007