Friday, October 21, 2011

HAJJ AND UMRAH GUIDE - By Shaykh Abdul-Aziz bin Baz, Shaykh Muhammad bin Uthaymeen and the Permanent Committe for Research and Ifta (Part 4)




HAJJ AND UMRAH GUIDE Trials and Tribulations Expose People’s Realities

Compiled and Prepared by Talal bin Ahmad al-Aqeel
Introduction by Minister of Islamic Affairs, Waqf, Da’wah and Irshad
Salih bin Abdul-Aziz bin Muhammad Aal ash-Shaikh

REFERENCES
At-Tahqeeq wal-Eedhah by Shaykh Abdul-Aziz bin Abdullah bin Baz
Sifatul Hajj wal-Umrah by Shaykh Muhammad bin Salih bin Uthaymeen
Ahkam Takhtass bil Muaminat by Dr.Salih bin Fawzan al-Fawzan
Hisnul-Muslim by Shaykh Sa’eed bin Wahf al-Qahtani
Fatawa al-Lijnah ad-Da'imah from the Permanent Committee for Religious Research, Riyadh, S.A

RULINGS (FATAWA)

By Shaykh Abdul-Aziz bin Baz, Shaykh Muhammad bin Uthaymeen and the Permanent Committe for Research and Ifta

Question: What is the ruling about someone who goes to Makkah without intending Hajj or Umrah?
Answer: Anyone going to Makkah without that intent, such as a salesman, office worker,postal worker, driver or others who have business there - such people are not required to assume ihram unless they wish to. This is understood from the Prophet's statement about the meeqats: "They are for those who come from them and those who come from beyond them who intend Hajj or Umrah. "So one who crosses a Meeqat not intending Hajj or Umrah does not need ihram, and that is mercy and facilitation from Allah to His servants.
Question: What should the pilgrim of tamattu’ and qiran do when he is unable to offer a sacrifice (hadi)?
Answer: When he is not able to offer the hadi he must fast three days during Hajj and seven days when he returns to his family. He has a choice concerning the three days - if he wishes he can fast them before Eed Day or if he wishes he can fast them on the three days of tashreeq. Allah has said:
وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ ۚ فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ۖ وَلَا تَحْلِقُوا (١٩٥)
 رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ الْهَدْيُ مَحِلَّهُ ۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِ أَذًى مِّن رَّأْسِهِ فَفِدْيَةٌ
 مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ ۚ فَإِذَا أَمِنتُمْ فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ۚ
 فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ ۗ تِلْكَ عَشَرَةٌ كَامِلَةٌ ۗ ذَٰلِكَ
 لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ
"And complete the Hajj and Umrah for Allah. But if you are prevented, then [offer] what can be obtained with ease of sacrificial animals. And do not shave your heads until the sacrificial animal has reached its place of slaughter. And whoever among you is ill or has an ailment of the head [making shaving necessary, must offer] a ransom of fasting or charity or sacrifice. And when you are secure, then whoever performs Umrah followed by Hajj [offers] what can be obtained with ease of sacrificial animals. And whoever cannot find [or afford one] - then a fast of three days during Hajj and seven when you have returned [home]. Those are ten complete [days]. This is for those whose family is not in the area of al-Masjid al-Haram. And fear Allah, and know that Allah is severe in penalty." (2:196)
And in Saheeh al-Bukhari,both Aisha and Ibn Umar related:
"Fasting the days of tashreeq was not allowed except to those who could not obtain a sacrificial (hadi)."
It is preferable if one can fast the three days before the Day of Arafah, and he should not be fasting on the Day of Arafah because the Prophet stayed in Arafah without fasting and he forbade fasting on the Day of Arafah for those who are in Arafah. The three days can be fasted either consecutively or seperately and that is true of the seven at home as well. Allah did not stipulate they be fasted consecutively but only said:
وَسَبْعَةٍ إِذَا رَجَعْتُمْ ۗ
"And seven when you have returned."
For one unable to obtain a hadi, fasting is preferable to asking people to provide one for him to slaughter.
Question: Is it allowable for a woman to use pills to prevent her monthly period or delay it at the time of Hajj?
Answer: It is allowable for a woman to use pills to prevent menstruation when she fears it at that time. But it should be after the consultation of a medical specialist for the protection of her health. She may also use them in Ramadhan if she prefers to fast along with the other people.
Question: What is the ruling about someone who comes to a meeqat [for ihram] at a time other than the months of Hajj?
One who approaches a meeqat does so in one of two conditions:
1. He arrives there outside of the months of Hajj, such as in Ramadhan or Shaban. The sunnah for him is to assume ihram for Umrah, intending it in his heart and saying, "Labbayk for Umrah", and continuing to recite the talbiyah often until he reaches the Kabah. There, he ceases the talbiyah, makes a tawaf of seven circuits, prays two rakahs behind Maqam Ibrahim, performs seven trips of sai between as-safa and al-Marwah and then shaves the hair of his head or shortens it. By that he has completed his Umrah and is freed from all the restrictions of ihram.
2. He arrives at the meeqat during the months of Hajj, which are Shawwal, Dhul-Qadah and the first ten of Dhul-Hijjah. He can choose between three things: Hajj alone, Umrah alone or joining them together. When the Prophet reached the meeqat in Dhul-Qadah for the Farewell Hajj, he gave his companions a choice between these three. The sunnah for one who is not bringing with him a sacrificial animal is to enter ihram for Umrah, and do as mentioned previously for the person crossing a meeqat outside the months of Hajj, because the Prophet ordered his companions as they approached Makkah to make their ihram for Umrah, and stressed that.
Question: My mother is advanced in age and wants to perform Hajj, but there is no mahram for her in her country. To bring a mahram would cost a large sum of money, so what is the ruling in such a case?
Answer: Hajj is not an obligation for her because it is not permissible for her to travel to Hajj without a mahram whether she is young or old. If a mahram is available she should perform Hajj, but if she dies without doing so someone should make Hajj on her behalf using wealth from her estate. Otherwise, if someone volunteers to use his own wealth to perform Hajj for her it is good and righteous.
Question: When it is permissible to appoint a substitute to stone the pillars? Are there days when it is not allowed to appoint a substitute?
Answer: It is permissible to appoint a substitute for rami (stoning) of all the pillars for one who is ill or weak, for the pregnant woman who fears harm, for the nursing woman or who has no one to stay with her children, for the elderly man or woman and any others who cannot for some reason perform rami. Also, the guardian of a young child stones for him/her. The substitute stones first for himself and then for the other person at each pillar unless he has already stoned for himself that day, in which case he does not begin with himself. However, it is only permissible to appoint someone who is performing Hajj. Anyone not performing Hajj may not act as a substitute for the stoning, and if he does, it will not fulfill the duty of the person who appointed him.
Question: I sometimes read tafseers of the Qur'an while not in a pure state, as during the monthly period, for example. Am I to be blamed for that and have I earned any sin by it?
Answer: There is no problem in the menstruating or postpartum woman reading books of tafseer, or in reciting the Qur'an aloud without touching the mashaf (which contains only the words of Allah) according to the most correct view of the scholars. However, a person whose impurity is due to marital intercourse or ejaculation should not recite the Qur'an at all, excepting seperate verses, until he takes a bath (ghusl). It was confirmed about the Prophet (that he was not kept from reciting the Qur'an by anything except janabah (sexual impurity).
Question: I wore a face mask during Umrah without knowing that it is not permitted. What is the expiation for that?
Answer: Since the face mask, which is the niqab, is among the things prohibited during ihram, the woman who wears it must offer a ransom (fidyah).That means either to a slaughter a sheep or goat, feed six poor people or fast three days. But that is on the condition that she had knowledge of it and remembered, so if she wore it out of ignorance of the ruling or while having forgotten its prohibition or that she was in the state of ihram, there is no ransom. It is only for someone who does it deliberately.

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TRANSCRIBER'S NOTE: Many typos corrected, updated on 6/16/2019 @ 10:20 PM

Wednesday, October 19, 2011

HAJJ AND UMRAH GUIDE - By Shaykh Abdul-Aziz bin Baz, Shaykh Muhammad bin Uthaymeen and the Permanent Committe for Research and Ifta (Part 3)




HAJJ AND UMRAH GUIDE

Compiled and Prepared by Talal bin Ahmad al-Aqeel
Introduction by Minister of Islamic Affairs, Waqf, Da’wah and Irshad
Salih bin Abdul-Aziz bin Muhammad Aal ash-Shaikh

REFERENCES
At-Tahqeeq wal-Eedhah by Shaykh Abdul-Aziz bin Abdullah bin Baz
Sifatul Hajj wal-Umrah by Shaykh Muhammad bin Salih bin Uthaymeen
Ahkam Takhtass bil Muaminat by Dr.Salih bin Fawzan al-Fawzan
Hisnul-Muslim by Shaykh Sa’eed bin Wahf al-Qahtani
Fatawa al-Lijnah ad-Da'imah from the Permanent Committee for Religious Research, Riyadh, S.A

RULINGS (FATAWA)

By Shaykh Abdul-Aziz bin Baz, Shaykh Muhammad bin Uthaymeen and the Permanent Committe for Research and Ifta

Question: A person was performing tawaf around the Ka'bah and in the fifth circuit, for example, before he completed it the iqamah for prayer was called. So he prayed and then stood up to complete his tawaf. Does the fifth circuit count for him when he continues from where he stopped, or is the circuit annulled so he must begin it again from the black stone?

Answer: It is correct that in such a case the circuit is not invalidated and he may begin from the place he paused to pray with the imam.

Question: We live in Australia, and every year a large group of Australian Muslims perform the obligatory Hajj. We travel from Sydney, and the first landing point for us could be anyone of three: Jeddah, Abu Dhabi or Bahrain. Where is our Meeqat? Do we assume ihram from Sydney or from some other place?

Answer: Neither Sydney, Abu Dhabi or Bahrain is a meeqat for Hajj or Umrah. Nor is Jeddah a meeqat for those from outside like you; rather, it is a meeqat for its residents. You should assume ihram at the first meeqat you pass over by air on your way to Makkah. The Prophet said upon designating the meeqats, “They are for those who come from them and those who come from beyond who intend Hajj or Umrah.”  

(Al-Bukhari and Muslim)

You can ask one of the airline crew to inform you before approaching it and if you make the intention to enter ihram for Hajj and Umrah and recite the talbiyah before the meeqat for fear of crossing it without ihram, it is alright. Preparation for ihram by removing hair, bathing and wearing the ihram garments can be done in any place, even at home before setting out.

Question: What is the ruling about someone who entered ihram for qiran, i.e.,  both Umrah and Hajj, but did not slaughter a sheep or feed the poor or fast? Then he left Makkah after the Hajj was over and is now far from al-Masjid al-Haram and the sacred places.

Answer: He must slaughter a sacrificial animal for his qiran Hajj in Makkah al-Mukarramah or else appoint a trustworthy substitute to do it for him and distribute the meat to the poor there. He may eat from it and give some to whomever he wishes. If he is unable to offer the sacrifice he should fast ten days.

Question: A pilgrim completed all the pillars and requirements of Hajj except tawaf al-ifadhah and al-wada. If he did tawaf al-ifadhah on the last day of his hajj, which is the second day of tashreeq, but did not do tawaf al-wada, saying that one tawaf is sufficient, while he is not from the people of Makkah but from another city in the Kingdom of Saudi Arabia, what should he do?

Answer: If the case is a described and tawaf al-ifadhah was performed immediately before his departure, it is also suffices as tawaf al-wada, as long as he has finished stoning the pillars.

Question: I performed Hajj as ifrad and did tawaf and sa’i before the stay in Arafah.Must I do sa`i again following tawaf al-ifadhah?

Answer: One who intended Hajj as ifrad (without Umrah) or Qiran (Hajj and Umrah together) and then went to Makkah, performed tawaf and sa’i and remained in ihram without cutting the hair - that sa’i is sufficient and he does not have to do sa’i again.When he does tawaf al-ifadhah the day of Eed or after, it is sufficient (without sai) as long as he has not released himself from ihram until the day of sacrifice (Eed). Or, when he has brought with him the sacrificial animal and does not release himself from the ihram of Hajj and Umrah until the Eed day, then the first sa’i is sufficient and there is no need for him to do the second one. The second sa’i is only for tamattu, when the person had released himself from ihram after Umrah and assumed it once again for Hajj. He must then do a sa’i for Hajj as well as the sa’i for Umrah.

Question: What is the ruling about someone who goes to Makkah without intending Hajj or Umrah?
Answer: Anyone going to Makkah without that intent, such as a salesman, office worker, postal worker, driver or others who have business there-such people are not required to assume ihram unless they wish to. This is understood from the Prophet's statement about the meeqats: “They are for those who come from them and those who come from beyond them who intend Hajj or Umrah”. So one who crosses a Meeqat not intending Hajj or Umrah does not need ihram, and is mercy and facilitation from Allah to His servants.
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Tuesday, October 18, 2011

Time For Hijrah!



Shaykh ul Islaam Ibn Taymiyyah  رحمه اللهsaid:

“The state of a place reflects the state of a person. It is possible to be sometimes a Muslim and at other times a disbeliever; sometimes sincere and at other times hypocritical; sometimes good and pious and at other times rotten and corrupt. Thus, a person becomes like the place of his abode. The migration of a person from a land of disbelief and profanity to one of faith and probity is an expression of repentance and of his turning away from disobedience and perversion to belief and obedience. This is so until the Day of Resurrection.”

Majmoo’ ul-Fataawaa, 18/284


Posted by Umm Sufyaan Fatima of DaraGharbi.org (note: website down) kindly visit troid.org for more of her translations.

Sunday, October 16, 2011

HAJJ AND UMRAH GUIDE - By Shaykh Abdul-Aziz bin Baz, Shaykh Muhammad bin Uthaymeen and the Permanent Committe for Research and Ifta (Part 2)



HAJJ AND UMRAH GUIDE

Compiled and Prepared by Talal bin Ahmad al-Aqeel
Introduction by Minister of Islamic Affairs, Waqf, Da’wah and Irshad
Salih bin Abdul-Aziz bin Muhammad Aal ash-Shaikh

REFERENCES
At-Tahqeeq wal-Eedhah by Shaykh Abdul-Aziz bin Abdullah bin Baz
Sifatul Hajj wal-Umrah by Shaykh Muhammad bin Salih bin Uthaymeen
Ahkam Takhtass bil Muaminat by Dr.Salih bin Fawzan al-Fawzan
Hisnul-Muslim by Shaykh Sa’eed bin Wahf al-Qahtani
Fatawa al-Lijnah ad-Da'imah from the Permanent Committee for Religious Research, Riyadh, S.A

RULINGS (FATAWA)

By Shaykh Abdul-Aziz bin Baz, Shaykh Muhammad bin Uthaymeen and the Permanent Committe for Research and Ifta

Question: Is it allowable for a pilgrim to do the sa`i of Hajj before tawaf al-ifadhah?

Answer: If his ihram is for ifrad or qiran, then he may do the sa’i before tawaf al-ifadhah when he does it following tawaf al-qudum,as did the Prophet and his companions who brought with them sacrificial animals.

As for tamattu’, it requires two sa`i twice:

First, when the pilgrims arrives in Makkah for Umrah
Second, for Hajj, preferably done after tawaf al-ifadhah because sa`i normally follows tawaf. If one should do it before the tawaf it is most probably alright, for when someone said to the Prophet ,
“I did sa`i before the tawaf”, he said, “No problem.”

The pilgrim on the day of Eed performs five rites as ordered:

1. Stoning the large pillar
2. Sacrificing an animal
3. Shaving or shortening the hair
4. Tawaf al-ifadhah
5. Sa`i between as-safa and al-Marwah except if he had done sa’i for the Hajj of ifrad or qiran after tawaf al-qudum. It is preferable this order, but if one does some of the rites before others, especially in a case of need, it is acceptable. This is mercy and facilitation from Allah.

Question: What is the ruling about someone who performs Umrah for his father after he had made Umrah for himself by going to the place of ihram in Makkah, at-Taneem? Is his Umrah valid or must he assume ihram from the original meeqat?

Answer: When you have made Umrah for yourself and are released from ihram, then you wish to do an Umrah for your father if he is deceased or unable, you can go to a place outside the borders of the haram, such as at-Taneem, and assume ihram there. It is not necessary for you to travel to the meeqat.

Question: Should one pronounce the intention (niyyah) aloud at the time of ihram?

Answer: A Muslim should not pronounce what he intends except in the case of ihram,since this was done by the Prophet . However, for prayer and tawaf, he should not pronounce the intention by saying, “Nawayt an usalli... (I intend to pray) such and such prayer” or “I intend such and such tawaf”, for that is an innovation in religion, and declaring it in a loud voice is worse. If pronouncing the intention was lawful it would have been made clear by the Prophet to the Muslim ummah, either by word or deed, and the pious predecessors would have put it into practice.
Because it has not come down to us from the Prophet or from the Sahabah we know it is an innovation (bidah), and the Prophet said,

“The worst of affairs (in religion) are the newly invented ones, and every bidah is misguidance.” (Narrated by Muslim)

He  also said,

“Whoever brings into this practice of ours something that is not a part of it - it is rejected.” (Al-Bukhari and Muslim)

And in another version from Muslim:

“Whoever does a deed not according to our practice - it is rejected.”

Question: Is it permissible to perform tawaf al- wada with tawaf al- ifadhah when a person will be leaving Makkah immediately and returning to his country?

Answer: There is no problem in that. If a person delayed tawaf al- ifadhah and after stoning the pillars and completing the other hajj rites he plans to leave, he may intend tawaf al- wada with tawaf al - ifadhah. If he does each seperately he has earned additional good, but when he does tawaf al-ifadhah intending also al- wada or intends both together it is sufficient for him and he has fulfilled the obligation.

Question: I am a resident of Jeddah and have performed Hajj seven times. But I did not perform tawaf al-wada because people said that there is no wada (farewell) for residents of Jeddah. Is my Hajj valid or not? Inform me, and may Allah reward you.

Answer: It is required of the residents of Jeddah and others in the same situation, such as the people of Taif, not to leave hajj except after tawaf al-wada. This is according to the Prophet's saying when addressing the pilgrims: “Let none of you leave until his last rite is at the House.” (Muslim)

And Ibn Abbas reported that the Prophet ordered the people to make their last rite at the House, but he made an allowance for the menstruating woman. (Al-Bukhari and Muslim)

Anyone who neglects it must offer a sacrifice as ransom (fidyah), which is a seventh share of a camel or cow, or one sheep or goat, to be slaughtered in Makkah and distributed among its poor. He should also repent, ask Allah's forgiveness and truthfully resolve not to do it again.


Page 57-59

Saturday, October 15, 2011

HAJJ AND UMRAH GUIDE - By Shaykh Abdul-Aziz bin Baz, Shaykh Muhammad bin Uthaymeen and the Permanent Committe for Research and Ifta (Part 1)




HAJJ AND UMRAH GUIDE

Compiled and Prepared by Talal bin Ahmad al-Aqeel
Introduction by Minister of Islamic Affairs, Waqf, Da’wah and Irshad
Salih bin Abdul-Aziz bin Muhammad Aal ash-Shaikh

REFERENCES
At-Tahqeeq wal-Eedhah by Shaykh Abdul-Aziz bin Abdullah bin Baz
Sifatul Hajj wal-Umrah by Shaykh Muhammad bin Salih bin Uthaymeen
Ahkam Takhtass bil Muaminat by Dr.Salih bin Fawzan al-Fawzan
Hisnul-Muslim by Shaykh Sa’eed bin Wahf al-Qahtani
Fatawa al-Lijnah ad-Da'imah from the Permanent Committee for Religious Research, Riyadh, S.A

RULINGS (FATAWA)

By Shaykh Abdul-Aziz bin Baz, Shaykh Muhammad bin Uthaymeen and the Permanent Committe for Research and Ifta

Question: Some has given a fatwa that those coming for Hajj by air assume Ihram from Jeddah, while others reject it. So what is the correct concerning this issue?

Answer: All pilgrims coming by air, sea and land must assume ihram from the meeqat over which they pass, whether by land, sea or air, due to the saying of the Prophet when he specified the meeqats, They are those who come from them and others coming from beyond them who intend Hajj or Umrah.

(Narrated by al-Bukhari and Muslim)

Jeddah, however, is not a meeqat for those coming in; it is a meeqat for its residents and for whoever has entered it without the intention of Hajj or Umrah but later decides to perform either of them from there.

Question: A man who had already performed Hajj made the intention of another Hajj for himself. Then he decided to change his intention and to do it for a relative of his while he was in Arafah. Is that permitted to him or not?

Answer: When a person has entered ihram for his own Hajj, he cannot change that intention along the way, in Arafah or anywhere else. He must complete the Hajj for himself, as Allah, the Exalted has said:

١٩٦ سورة البقرة   وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ

And complete the Hajj and Umrah for Allah. (2:196)

So when he enters ihram for himself he must complete it for himself and when he enters it on behalf of someone else he must complete it for that person and not change it once he has assumed ihram.

Question: My mother died when I was very young and I have arranged for someone trustworthy to perform Hajj for her. My father also died and I know neither of my parents, but I heard from one of my relatives that he performed Hajj. Is it permissible to pay someone to do Hajj for my mother or should I do it myself? And should I do Hajj for my father although I heard that he performed Hajj?

Answer: If you perform Hajj for each of them yourself and make the effort to complete the Hajj correctly, it is preferable. But if you pay someone religious and trustworthy to do it on their behalf it is also good. It is better to do both Hajj and Umrah for them, or to instruct whomever you appoint as a substitute to do so. Thus, you have been dutiful and righteous toward your parents. May Allah accept from us and from you.

Question: A woman performed Hajj and completed all the rites except stoning the pillars. She asked someone to stone for her because she had a small child with her. This was her obligatory Hajj, so what is the ruling about that?

Answer: There is nothing wrong in it, and stoning by the substitute fulfills her obligation because the crowds at the pillars pose a great danger to women, especially those accompanied by children.

Question: Is it permissible for someone to request another to perform Hajj for him eventhough he is still alive?

Answer: If the one who requests it is unable to perform Hajj due to the weakness of old age or an illness from which he is not expected to recover, he may do so, as the Prophet said to one who complained to him that his father could not travel or perform hajj, Perform Hajj on behalf of your father, and Umrah. And when the Khatham woman said, O Messenger of Allah, at the time Hajj was made obligatory, my father was no longer able to do Hajj, he said, Perform Hajj for your father.

Question: When a man dies without instructing in a will that someone perform Hajj on his behalf, is his obligation fulfilled if his son does it for him?

Answer: When his Muslim son who has already performed his own Hajj does it for him, the father’s obligatory hajj is thereby fulfilled. Likewise, if any other Muslim who has performed his own Hajj did it for him, it would also fulfill the obligation. It is confirmed in the authentic narrations of al-Bukhari and Muslim that Ibn ‘Abbas reported a woman as saying, O Messenger of Allah, the obligation to Allah upon His servants was made when my father was an old man unable to make Hajj or travel, so shall I make Hajj for him? The Prophet Yes, perform Hajj for your father.

Page 54-56