An aerial view of Mina tents.
Ruling regarding one who is in Mina on 8th day of Dhul-Hijjah
Question: What is the ruling about the one who was in Mina before the Day of Tarwiyyah (8th of Dhul-Hijjah)? Does he enter Makkah and enter the state of ihraam (there) or does he enter the state of ihraam in Mina?
Response: For the one, who is in Mina, it is legislated for him to enter the state of ihraam in Mina and all Praise is for Allah. There is no need to enter Makkah, rather he should pronounce the talbiyyah for the Haj from where he is, if its time has arrived. [Shaykh Ibn Baaz – Majmoo’ Fataawa Samaahatu ash-Shaykh Ibn Baaz - Volume 6]
The ruling regarding visiting Jabal ‘Arafah either before Haj or afterwards
Question: Some pilgrims visit Jabal ‘Arafah before performing the Haj or afterwards and pray upon it (at the peak). What is the ruling regarding visiting Jabal ‘Arafah and what is the ruling regarding praying upon it?
Response: Its ruling is as is known from the Shari’ah ruling and that is that anyone who worships Allah in a manner that has not been legislated, then he is an innovator. So it is known from this that he who has intended to pray on Jabal ‘Arafah or at the bottom or just touch it or similar to this, which some people do, is an innovation which is disliked and frowned upon. It is said to him: There is nothing special about this mount except that it is a Sunnah for a person to stand at the rocks on the Day of ‘Arafah (9th of Dhul-Hijjah), just as the Prophet, sallallaahu ‘alaihi wa sallam, stood at it. The Prophet, sallallaahu ‘alaihi wa sallam, stood near the rocks and said: ((I have stood here, however, all of ‘Arafah is a standing place)) [Saheeh Muslim].
So based upon this, it is also not befitting for a person to cause difficulty for himself on the Day of ‘Arafah by going to the mount and possibly causing difficulty for his people. Thus, getting tired from the heat and thirst , by doing so, is sinning because he has caused difficulty in a matter which Allah has not made obligatory for him. [Shaykh Ibn al-’Uthaimeen – Daleel al-Akhtaa’a yaqa’a feehaa al-Haaj wal-Mu’tamir wat-tahdtheer minhaa]
Regarding the manner in which to cling onto the Ka’aba
Question: What is the manner in which one should cling onto the Ka’aba (between al-Hajar al-Aswad and the door)?
Response: Clinging onto the Ka’aba is by standing (between al-Hajar al-Aswad and the door) and placing the hands, arms and face (cheeks) upon the wall. [Shaykh Ibn al-’Uthaimeen – Daleel al-Akhtaa.a yaqa’a feehaa al-Haaj wal-Mu’tamir wat-tahdtheer minhaa]
Wishes to change the intention for the Haj whilst in ‘Arafah
Question: A man made the intention to perform the Haj for himself, whilst he has previously made the Haj. Then he decided to change his intention for his relative whilst in ‘Arafah. So what is the ruling regarding this and is it permissible?
Response: A person, if he enters the state of ihraam for Haj for himself, cannot change the intention after that, neither en route nor in ‘Arafah nor any other place. Rather, it is imperative he completes the Haj for himself and does not change it for his father nor his mother and nor anyone else. Rather, the Haj is specific for him (now) for the saying of Allah (subhaanahu wa ta’ala): {And complete Haj and ‘Umrah for (the Sake of) Allah}. So, if he enters the state of ihraam for himself, it is obligatory he complete it for himself. If he enters the state of ihraam for other than himself, then it is obligatory that he completes for other than himself and does not change (the intention) once he enters the state of ihraam. [The Permanent Committee for Islamic Research and Fataawa – Fataawa al-Haj wal-’Umrah waz-Ziyaarah]
Forgot to make talbiyyah for Tamattu’ Haj
Question: A pilgrim has put on ihraam at the meeqaat but he forgot to say talbiyyah for Tamattu’ Haj. Should he complete his rites as a Mutamatti’? What should he do if he takes off his ihraam, and puts on the ihraam for Haj from Makkah?
Response: If he has made an intention for ‘Umrah when he put on the ihraam but he forgot to say talbiyyah while he was intending for ‘Umrah, he will be considered as one who uttered talbiyyah. He has to perform tawaaf, sa’ee and cutting the hair, then he takes off his ihraam. It is permissible for him to say talbiyyah on the way. If he did not say talbiyyah then there is nothing required of him because the saying of talbiyyah is only a confirmed Sunnah. He makes tawaaf, sa’ee, has his hair cut and makes it ‘Umrah. This is because he had intention for ‘Umrah. If he has made intention for Haj while putting on the ihraam and the time is enough, it is preferable for him to change his pilgrimage to ‘Umrah. After that, he makes tawaaf, sa’ee, has a haircut and then takes off the ihraam. Praise be to Allah, he will be considered as a Mutamatti’. [Shaykh Ibn Baaz – Fataawa Muhimmah tata’allaq bil-Haj wal-’Umrah]
Whilst making Haj for his mother, forgot to pronounce the intention for her
Question: What is the ruling concerning the one who performed Haj on behalf of his mother and at the meeqaat he pronounced the talbiyyah for the Haj and did not do so for his mother?
Response: As long as his intention was for the Haj on behalf of his mother, even if he forgot, the Haj is (acceptable) for his mother since the intention is a stronger (argument), for that which the Prophet, sallallaahu ‘alaihi wa sallam, said: “Actions are but by intention.” So if the intention in his coming was for Haj on behalf of his mother or father and he then forgot when he entered the state of ihraam, the Haj is (acceptable) for whoever he had intended it for, either his mother, father or other than them. [Shaykh Ibn Baaz – Majmoo’ Fataawa Samahatu ash-Shaykh Ibn Baaz - Volume 6]
Detained from completing the Haj or the ‘Umrah
Question: If someone passed the meeqaat (specific station for putting on ihraam), uttering the talbiyyah for Haj and ‘Umrah without condition and then he is detained on account of illness and the like, which stops him from completing his rites, what should he do?
Response: Such a person is treated as muhsar (detained). If he did not make a condition and afterwards an accident took place which stopped him from proceeding with his rites, then he should bear it and be patient if possible until the effects of the accident are over, then he should proceed with his rites. If he could not do this, he is treated as ‘detained’ according to the correct opinion. Allah says about a detained person: {But if you are prevented from completing it, send an offering for sacrifice such as you may find}, [Surah al-Baqarah: 196].
According to the correct opinion, the case of being muhsar (detained) occurs by an enemy, and sometimes occurs by other than an enemy. So, he should sacrifice an animal, shave or cut some of his hair, then take off his ihraam. This is the verdict for muhsar. He slaughters his sacrificial animal in the same place that he is detained, whether he is in the Haram (sacred) area or outside the Haram. If he does not find any poor people there, the meat should be carried to the poor inside the Haram area, or it should be carried to some other villages. After that, he shaves or has a haircut and takes off the ihraam. If he cannot sacrifice an animal, he has to fast for ten days, then he shaves or has a haircut and takes off the ihraam. [Shaykh Ibn Baaz – Fataawa Muhimmah tata’allaq bil-Haj wal-’Umrah ]
Advice to those having performed the Haj
Question: What is your advice to the one who has performed the obligatory (first) Haj?
Response: My advice is that he should fear Allah (and be aware of Him) in performing all that which Allah has obligated upon him in terms of other acts of worship such as salaah, zakaah, fasting, honouring the parents, enjoining family ties and being good to the creation (of Allah) and to the animals under ones ownership and other than this from that which Allah has commanded with. That which encompasses all of this is the statement of Allah: {Verily, Allah enjoins al-’Adl (justice) and al-Ihsaan (being patient in performing one’s duties to Allah), and giving (help) to kith and kin: and forbids al-Fahshaa (all evil deeds), and al-Munkar (all that is prohibited), and al-Baghee (all kinds of oppression), He admonishes you, that you may take heed. And fulfil the Covenant of Allah (Bay’ah: pledge for Islam) when you have covenanted, and break not the oaths after you have confirmed them, and indeed you have appointed Allah your surety. Verily! Allah knows what you do}, [Surah an-Nahl: 90-91].
[Shaykh Ibn al-’Uthaimeen – Daleel al-Akhtaa.a yaqa’a feehaa al-Haaj wal-Mu’tamir wat-tahdtheer minhaa]
Things to beware of whilst in state of ihraam
Question: What are the things that the Muhrim needs to be aware of?
Response: The Muhrim (one in state of ihraam) must be aware of nine things which the scholars have mentioned and these are:
1. Cutting (any) hair;
2. Cutting/trimming the nails;
3. Applying perfume;
4. Wearing (any) stitched garment;
5. Covering the head;
6. Hunting game;
7. Sexual intercourse;
8. Entering into the contract of Nikaah;
9. Touching one’s wife sexually.
All of these are impermissible for the Muhrim until he comes out of the first state of ihraam (during Haj), whereby all of these are permissible except sexual intercourse. So, when he comes out of the second state of ihraam, sexual intercourse becomes permissible. [Shaykh Ibn Baaz – Majmoo’ Fataawa Samahatu ash-Shaykh Ibn Baaz - Volume 6]
Ruling concerning changing the clothing of ihraam
Question: Can a person change the clothing of ihraam in order to wash them?
Response: There is no harm in washing the clothes during the ihraam. There is no harm in exchanging them for others and putting on new or washed clothing. [Shaykh Ibn Baaz]
The ruling regarding applying perfume on ihraam before making intention
Question: What is the ruling regarding applying perfume on the ihraam before making the intention and the talbiyyah?
Response: It is not befitting to apply perfume on the ihraam, rather, the sunnah is to apply the perfume on the body such as the head, the beard and the armpits, and other such places. As for the ihraam, then do not apply perfume on them for that which the Prophet, sallallaahu ‘alaihi wa sallam, said: “Do not wear clothing which has been ‘touched’ by az-za’faraan or al-wars (ie types of perfume).” So, the Sunnah is to apply perfume on the body only and as for the ihraam, then perfume is not to be applied on it. And if it has been, then it is not to be worn until it is washed or changed (for a cleaner one). [Shaykh Ibn Baaz – Majmoo’ Fataawa Samaahatu ash-Shaykh Ibn Baaz - Volume 6]
Is it permissible to change the ihraam (in order) to wash it?
Question: Is it permissible to change the ihraam (in order) to wash it?
Response: There is no problem in washing the ihraam (clothing) or changing it and using (other than that) a new or washed ihraam (clothing). [Shaykh Ibn Baaz – Majmoo’ Fataawa Samaahatu ash-Shaykh Ibn Baaz - Volume 6]
Entering the state of ihraam whilst travelling in an airplane
Question: When should one, intending Haj or ‘Umrah and travelling by air, enter the state of ihraam?
Response: The traveller either by air or sea should enter the state of ihraam when the meeqat is approaching. For example, the traveller, when approaching the meeqat either from air or the sea, should enter the state of ihraam just before (they approach the meeqat) by a little, out of precaution for the speed of the airplane, ship or steamer. [Shyakh Ibn Jibreen – Fataawa al-Hajj wal-’Umrah waz-Ziyaarah]
Women enter the ihraam in any clothing they wish
Question: Is it allowed for a woman to enter the state of ihraam in any clothing she wishes?
Response: Yes, she may enter the ihraam in whatever clothing she wishes. She does not have any specific type of clothing that she must wear for ihraam as many of the general public think. But it is best for her to enter the ihraam in clothing which is not beautiful and will not attract the one who sees it. This is because she is going to be mixing with men, so her clothing must not be such that it tempts the looker. It should not be beautiful but should be customary and not a temptation. [Shaykh Ibn Baaz]
A history of Haj, the annual pilgrimage
Haj literally means ‘to set out for a place’. Islamically, however, it refers to the annual pilgrimage that Muslims make to Makkah with the intention of performing certain religious rites in accordance with the method prescribed by the Prophet Muhammad, sallallaahu ‘alaihi wa sallam.
Haj and its rites were first ordained by Allah in the time of the Prophet lbraaheem, ‘alaihi-s-salaam, and he was the one who was entrusted by Allah to build the Ka’aba – the House of Allah – along with his son Ismaa’eel [Ishmael] at Makkah. Allah described the Ka’aba and its building as follows:
“And remember when We showed Ibraaheem the site of the [Sacred] House [saying]: Associate not anything [in worship with Me and purify My House for those who circumambulate it [i.e. perform tawaaf] and those who stand up for prayer and those who bow down and make prostration [in prayer, etc.].” (Surah al-Haj 22:26)
After building the Ka’aba, Ibraaheem would come to Makkah to perform Haj every year, and after his death, this practice was continued by his son. However, gradually with the passage of time, both the form and the goal of the Haj rites were changed. As idolatry spread throughout Arabia, the Ka’aba lost its purity and idols were placed inside it. Its walls became covered with poems and paintings, including one of Jesus and his mother Maryam and eventually over 360 idols came to be placed around the Ka’aba.
During the Haj period itself, the atmosphere around the sacred precincts of the Ka’aba was like a circus. Men and women would go round the Ka’aba naked, arguing that they should present themselves before Allah in the same condition they were born. Their prayer became devoid of all sincere remembrance of Allah and was instead reduced to a series of hand clapping, whistling and the blowing of horns. Even the talbiyyah* was distorted by them with the following additions: ‘No one is Your partner except one who is permitted by you. You are his Master and the Master of what he possesses’.
Sacrifices were also made in the name of God. However, the blood of the sacrificed animals was poured onto the walls of the Ka’aba and the flesh was hung from pillars around the Ka’aba, in the belief that Allah demanded the flesh and blood of these animals.
Singing, drinking, adultery and other acts of immorality were rife amongst the pilgrims and the poetry competitions, which were held, were a major part of the whole Haj event. In these competitions, poets would praise the bravery and splendour of their own tribesmen and tell exaggerated tales of the cowardice and miserliness of other tribes. Competitions in generosity were also staged where the chief of each tribe would set up huge cauldrons and feed the pilgrims, only so that they could become well-known for their extreme generosity.
Thus the people had totally abandoned the teachings of their forefather and leader Ibraaheem. The House that he had made pure for the worship of Allah alone, had been totally desecrated by the pagans and the rites which he had established were completely distorted by them. This sad state of affairs continued for nearly two and a half thousand years. But then after this long period, the time came for the supplication of Ibraaheem to be answered:
“Our Lord! Send amongst them a Messenger of their own, who shall recite unto them your aayaat (verses) and instruct them in the book and the Wisdom and sanctify them. Verily you are the ‘Azeezul-Hakeem [the All-Mighty, the All-Wise].” (Surah al-Baqarah 2:129)
Sure enough, a man named Muhammad ibn ‘Abdullaah, sallallaahu ‘alaihi wa sallam, was born in the very city that Ibraaheem (AS) had made this supplication centuries earlier. For 23 years, the Prophet Muhammad, sallallaahu ‘alaihi wa sallam, spread the message of Tawheed [true monotheism] – the same message that Ibraaheem and all the other Prophets came with – and established the law of Allah upon the land. He expended every effort into making the word of Allah supreme and his victory over falsehood culminated in the smashing of the idols inside the Ka’aba which once again became the universal centre for the worshippers of the one True God.
Not only did the Prophet rid the Ka’aba of all its impurities, but he also reinstated all the rites of Haj which were established by Allah’s Permission, in the time of Ibraaheem. Specific injunctions in the Qur’an were revealed in order to eliminate all the false rites which had become rampant in the pre-Islamic period. All indecent and shameful acts were strictly banned in Allah’s statement:
“There is to be no lewdness nor wrangles during Haj.” (Surah al-Baqarah 2:197)
Competitions among poets in the exaltations of their forefathers and their tribesmen’s’ achievements were all stopped. Instead, Allah told them:
“And when you have completed your rites [of Haj] then remember Allah as you remember your forefathers; nay with a more vigorous remembrance.” (Surah al-Baqarah 2:200)
Competitions in generosity were also prohibited. Of course, the feeding of the poor pilgrims was still encouraged as this was done in the time of Ibraaheem but Allah commanded that the slaughtering of the animals which was done for this purpose should be done seeking the pleasure of Allah rather than fame and the praise of the people. He said:
“So mention the name of Allah over these animals when they are drawn up in lines. Then, when they are drawn on their sides [after the slaughter], eat thereof and feed the beggar who does not ask, and the beggar who asks.” (Surah al-Haj 22:36)
As for the deplorable practice of spattering blood of the sacrificed animals on the walls of the Ka’aba and hanging their flesh on altars, then Allah clearly informed them that:
“It is neither their meat nor their blood that reaches Allah, but it is Taqwaa (piety) from you that reaches Him.” (Surah al-Haj 22:37)
The Prophet, sallallaahu ‘alaihi wa sallam, also put a stop to the practice of circling the Ka’aba in a state of nudity and the argument that the pagans put forward to justify this ritual was sharply rebutted in Allah’s question:
“Say: Who has forbidden the adornment [i.e. clothes] given by Allah which He has produced for His Slaves?” (Surah al-A’raaf 7:32)
Another custom which was prohibited through the Qur’an was that of setting off for Haj without taking any provisions for the journey. In the pre-Islamic period, some people who claimed to be mutawakkiloon (those having complete trust in Allah) would travel to perform Haj begging food the whole journey. They considered this form of behaviour a sign of piety and an indication of how much faith they had in Allah. However Allah told mankind that to have sufficient provisions for the journey was one of the preconditions for making Haj. He said:
“And take a provision [with you] for the journey, but the best provision is at-Taqwaa (piety).” (Surah al-Baqarah 2:197)
In this way, all the pre-Islamic practices, which were based in ignorance, were abolished and Haj was once more made a model of piety, fear of Allah, purity, simplicity and austerity. Now, when the pilgrims reached the Ka’aba, they no longer found the carnivals and the frolic and frivolity that had once occupied the minds of the pilgrims there before. Now, there was the remembrance of Allah at every step and every action and every sacrifice was devoted to Him alone. It was this kind of Haj that was worthy of the reward of paradise, as the Prophet, sallallaahu ‘alaihi wa sallam, said: “The reward for an accepted Haj is nothing less than paradise.” [Saheeh al-Bukhari]
May Allah grant us all the ability to visit His House and perform the Haj in the manner of the Prophet Muhammad, sallallaahu ‘alaihi wa sallam.
Footnote
l Labbaik Allaahumma labbaik... (Here I am present, O’ Allah, I am present...) This is the chant which the pilgrims say when they are going around the Ka’aba.