Hajj & Umrah

8^th July 2019

السلام عليكم و رحمة الله و بركاته

Question: Is it permissible for women to wear jackets and socks during Ihram when they feel cold?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer:

In reference to your query, women are generally allowed to wear any type of clothing in Ihram even if it is stitched to cover their entire body because such clothing is more concealing for them.[1] Hence it will be permissible for a woman to wear a jacket or socks in Ihram. [2]

[Allāh Knows Best]

[1] Kasāni, Badā’i Sanāi, Kitāb al-Hajj, Fasl mahzuraat alihraam , vol 2 p. 186

وَلَا بَأْسَ أَنْ تُغَطِّيَ الْمَرْأَةُ سَائِرَ جَسَدِهَا وَهِيَ مُحْرِمَةٌ بِمَا شَاءَتْ مِنْ الثِّيَابِ الْمَخِيطَةِ وَغَيْرِهَا، وَأَنْ تَلْبَسَ الْخُفَّيْنِ غَيْرَ أَنَّهَا لَا تُغَطِّي وَجْهَهَا، أَمَّا سَتْرُ سَائِرِ بَدَنِهَا؛ فَلِأَنَّ بَدَنَهَا عَوْرَةٌ؛ وَسَتْرُ الْعَوْرَةِ بِمَا لَيْسَ بِمَخِيطٍ مُتَعَذَّرٌ فَدَعَتْ الضَّرُورَةُ إلَى لُبْسِ الْمَخِيطِ

[2] Fatawa Hindiyya, Kitābul Hajj, Mawadhi’ ramyi aljimaar, vol 1 p. 235

وَالْمَرْأَةُ فِي جَمِيعِ ذَلِكَ كَالرَّجُلِ غَيْرَ أَنَّهَا لَا تَكْشِفُ رَأْسَهَا ……….وَتَلْبَسُ مِنْ الْمَخِيطِ مَا بَدَا لَهَا مِنْ الدِّرْعِ وَالْقَمِيصِ وَالْخِمَارِ وَالْخُفِّ وَالْقُفَّازَيْنِ

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Hajj, Fasl fil ihraam, vol 1 p.490

(قَوْلُهُ وَخُفَّيْنِ) أَيْ لِلرِّجَالِ فَإِنَّ الْمَرْأَةَ تَلْبَسُ الْمَخِيطَ وَالْخُفَّيْنِ كَمَا فِي قَاضِي خَانْ قُهُسْتَانِيٌ  

30^th June 2019

السلام عليكم و رحمة الله و بركاته

Question: A person applies perfume to his Ihrām clothes and then enters into Ihrām.  Then he reaches the hotel in Makkah and takes off his Ihrām clothes to have a shower.  Then wears the same scented Ihrām clothes whose fragrance still remains.  Is this ok or is it akin to wearing scented clothes in Ihrām?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your query, as a general principle, if the scent applied is of a physical nature whereby its form i.e. colour and stain[1] remains on the Ihrām clothes after entering into Ihrām, then such Ihrām shall not be permissible to wear.[2] However, if the residue scent is not of such physical nature rather only its fragrance remains on the Ihrām,[3] then there is no harm and permissible to wear. Most perfumes nowadays are not of physical nature in which case no physical stain remains apart from the fragrance itself. For this reason, they would not incur a penalty even if the fragrance remains after entering into Ihrām.

[Allāh Knows Best]

Written by:  Maulana Anas Mullah     Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Hajj, Fasl fil Ihrām wa sifatil mufrid vol 2 p481

(قَوْلُهُ بِمَا تَبْقَى عَيْنُهُ) وَالْفَرْقُ بَيْنَ الثَّوْبِ وَالْبَدَنِ أَنَّهُ اُعْتُبِرَ فِي الْبَدَنِ تَابِعًا وَالْمُتَّصِلُ بِالثَّوْبِ مُنْفَصِلٌ عَنْهُ، وَأَيْضًا الْمَقْصُودُ مِنْ اسْتِنَانِهِ وَهُوَ حُصُولُ الِارْتِفَاقِ حَالَةَ الْمَنْعِ مِنْهُ حَاصِلٌ بِمَا فِي الْبَدَنِ فَأَغْنَى عَنْ تَجْوِيزِهِ فِي الثَّوْبِ نَهْرٌ

[2] Ibn Nujaym, Bahr Rāiq, Kitābul Hajj, Bāb al Ihrām, fasl fi Isti’maal at teebi. vol 2, p. 345

(قَوْلُهُ وَتَطَيَّبْ) أَيْ يُسَنُّ لَهُ اسْتِعْمَالُ الطِّيبِ فِي بَدَنِهِ قُبَيْلَ الْإِحْرَامِ أَطْلَقَهُ فَشَمِلَ مَا تَبْقَى عَيْنُهُ بَعْدَهُ كَالْمِسْكِ وَالْغَالِيَةِ، وَمَا لَا تَبْقَى لِحَدِيثِ عَائِشَةَ فِي الصَّحِيحَيْنِ «كُنْت أُطَيِّبُ رَسُولَ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – لِإِحْرَامِهِ قَبْلَ أَنْ يُحْرِمَ» وَفِي لَفْظٍ لَهُمَا «كَأَنِّي أَنْظُرُ إلَى وَبِيصِ الطِّيبِ فِي مَفْرِقِ رَسُولِ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – لِإِحْرَامِهِ قَبْلَ أَنْ يُحْرِمَ» ، وَفِي لَفْظٍ لِمُسْلِمٍ «كَأَنِّي أَنْظُرُ إلَى وَبِيصِ الْمِسْكِ» وَهُوَ الْبَرِيقُ وَاللَّمَعَانُ، وَكَرِهَهُ مُحَمَّدٌ بِمَا تَبْقَى عَيْنُهُ، وَالْحَدِيثُ حُجَّةٌ عَلَيْهِ وَقَيَّدْنَا بِالْبَدَنِ إذْ لَا يَجُوزُ التَّطَيُّبُ فِي الثَّوْبِ بِمَا تَبْقَى عَيْنُهُ عَلَى قَوْلِ الْكُلِّ عَلَى أَحَدِ الرِّوَايَتَيْنِ عَنْهُمَا. قَالُوا وَبِهِ نَأْخُذُ وَالْفَرْقُ لَهُمَا بَيْنَهُمَا أَنَّهُ اُعْتُبِرَ فِي الْبَدَنِ تَابِعًا عَلَى الْأَصَحِّ، وَالْمُتَّصِلُ بِالثَّوْبِ مُنْفَصِلٌ عَنْهُ فَلَمْ يُعْتَبَرْ تَابِعًا وَالْمَقْصُودُ مِنْ اسْتِنَانِهِ حُصُولُ الِارْتِفَاقِ بِهِ حَالَةَ الْمَنْعِ مِنْهُ كَالسَّحُورِ لِلصَّوْمِ، وَهُوَ يَحْصُلُ بِمَا فِي الْبَدَنِ فَأَغْنَى عَنْ تَجْوِيزِهِ فِي الثَّوْبِ إذَا لَمْ يَقْصِدْ كَمَالَ الِارْتِفَاقِ حَالَةَ الْإِحْرَامِ؛ لِأَنَّ «الْحَاجَّ الشَّعِثُ التَّفِلُ» ، وَظَاهِرُ مَا فِي الْفَتَاوَى الظَّهِيرِيَّةِ أَنَّ مَا عَنْ مُحَمَّدٍ رِوَايَةٌ ضَعِيفَةٌ، وَأَنَّ مَشْهُورَ مَذْهَبِهِ كَمَذْهَبِهِمَا

[3] Fatawa Hindiyya, Kitābul Manasik, Bab fil Ihrām vol 2 p. 345

وَيَدَّهِنُ بِأَيِّ دُهْنٍ شَاءَ مُطَيِّبًا كَانَ أَوْ غَيْرَ مُطَيِّبٍ وَأَجْمَعُوا عَلَى أَنَّهُ يَجُوزُ التَّطَيُّبُ قَبْلَ الْإِحْرَامِ بِمَا لَا يَبْقَى عَيْنُهُ بَعْدَ الْإِحْرَامِ وَإِنْ بَقِيَتْ رَائِحَتُهُ، وَكَذَا التَّطَيُّبُ بِمَا يَبْقَى عَيْنُهُ بَعْدَ الْإِحْرَامِ كَالْمِسْكِ، وَالْغَالِيَةُ عِنْدَنَا لَا يُكْرَهُ فِي الرِّوَايَاتِ الظَّاهِرَةِ، كَذَا فِي فَتَاوَى قَاضِي خَانْ، وَهُوَ الصَّحِيحُ هَكَذَا فِي الْمُحِيطِ وَلَا يَجُوزُ التَّطَيُّبُ فِي الثَّوْبِ بِمَا يَبْقَى عَيْنُهُ عَلَى قَوْلِ الْكُلِّ عَلَى إحْدَى الرِّوَايَتَيْنِ عَنْهُمَا قَالُوا: وَبِهِ نَأْخُذُ كَذَا فِي الْبَحْرِ الرَّائِقِ.

6th May 2019

السلام عليكم و رحمة الله و بركاته

Question: Is it permissible for a girl to go for hajj/umrah with her father who adopted her? She was an orphan with no brothers or sisters and her mother died at birth.

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your query, the adopted father does not qualify as a mahram for this girl Islamically. [1] There is no blood relationship nor milk kinship[2] between the two which does not qualify the ‘father’ to be the mahram for her[3]. Therefore, she will not be allowed to go for hajj[4] or umrah with him.

[Allāh Knows Best]

Written by:  Maulana Anas Mullah     Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

 JKN Fatawa Department

[1]Ibn Nujaym, Bahr Rāiq, Kitāb al-Hajj, Bāb al-Shaheed, vol 2 p. 339

وَالْمَحْرَمُ مَنْ لَا يَجُوزُ لَهُ مُنَاكَحَتُهَا عَلَى التَّأْبِيدِ بِقَرَابَةٍ، أَوْ رَضَاعٍ، أَوْ مُصَاهَرَةٍ أَطْلَقَهُ فَشَمِلَ الْمُسْلِمَ وَالذِّمِّيَّ وَالْحُرَّ وَالْعَبْدَ

[2]Fatawa Hindiyyah, Kitāb al- Radhaa’, vol 1, p. 343

(وَمِنْهَا الْمَحْرَمُ لِلْمَرْأَةِ) شَابَّةً كَانَتْ أَوْ عَجُوزًاإذَا كَانَتْ بَيْنَهَا وَبَيْنَ مَكَّةَ مَسِيرَةُ ثَلَاثَةِ أَيَّامٍ هَكَذَا فِي الْمُحِيطِ، وَإِنْ كَانَ أَقَلَّ مِنْ ذَلِكَ حَجَّتْ بِغَيْرِ مَحْرَمٍ كَذَا فِي الْبَدَائِعِ وَالْمَحْرَمُ الزَّوْجُ، وَمَنْ لَا يَجُوزُ مُنَاكَحَتُهَا عَلَى التَّأْبِيدِ بِقَرَابَةٍ أَوْ رَضَاعٍ أَوْ مُصَاهَرَةٍ كَذَا فِي الْخُلَاصَةِ وَيُشْتَرَطُ أَنْ يَكُونَ مَأْمُونًا عَاقِلًا بَالِغًا حُرًّا كَانَ أَوْ عَبْدًا كَافِرًا كَانَ أَوْ مُسْلِمًا

[3] Surah Al Ahzaab, 33:4

وَمَا جَعَلَ أَدْعِيَاءَكُمْ أَبْنَاءَكُمْ ۚ

[4] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb-ul-Hajj, vol 2 p. 464

(قَوْلُهُ وَمَعَ زَوْجٍ أَوْ مَحْرَمٍ) هَذَا وَقَوْلُهُ وَمَعَ عَدَمِ عِدَّةٍ عَلَيْهَا شَرْطَانِ مُخْتَصَّانِ بِالْمَرْأَةِ فَلِذَا قَالَ لِامْرَأَةٍ وَمَا قَبْلَهُمَا مِنْ الشُّرُوطِ مُشْتَرَكٌ وَالْمَحْرَمُ مَنْ لَا يَجُوزُ لَهُ مُنَاكَحَتُهَا عَلَى التَّأْبِيدِ بِقَرَابَةٍ أَوْ رَضَاعٍ أَوْ صِهْرِيَّةٍ كَمَا فِي التُّحْفَةِ

10^th September 2018

Casual Conversation During Tawāf

السلام عليكم ورحمة الله وبركاته 

Question:

Is it permissible to occasionally have casual conversation with your friends during Tawāf?

الجواب حامداً ومصلياً 

In the name of Allāh, the Most Gracious, the Most Merciful

Answer:

It is undesirable for a person to talk casually with friends especially worldly conversations during the Tawāf. Tawāf is an act of worship solely for the remembrance of Allāh I and considered similar to Salāh in terms of worship except that conversations are allowed only if they are rewardable in themselves e.g. explaining a masalah, talking about Allāh I and so on.[1] Talking should be minimal as possible so to reap the rewards otherwise there is a greater chance of falling into sinful conversations resulting in loss of reward.

[Allāh Knows Best]  

[1] وَيُكْرَهُ الْحَدِيثُ فِي الْبَيْعِ وَالشِّرَاءِ فِي الطَّوَافِ وَالسَّعْيِ كَذَا فِي التَّتَارْخَانِيَّة.

(الفتاوي الهندية، كتاب المناسك، الباب في الإحرام، باب فيما يفعله المحرم بعد الإحرام، جلد ١، ص٢٢٧)

)وَقَالُوا لَا بَأْسَ بِأَنْ يُفْتِيَ فِي الطَّوَافِ وَيَشْرَبَ وَيَفْعَلَ مَا يَحْتَاجُ إلَيْهِ، لَكِنْ يُكْرَهُ إنْشَادُ الشِّعْرِ فِيهِ وَالْحَدِيثُ لِغَيْرِ حَاجَةٍ وَالْبَيْعُ، وَأَمَّا قِرَاءَةُ الْقُرْآنِ فِيهِ فَمُبَاحَةٌ فِي نَفْسِهِ وَلَا يَرْفَعُ بِهَا صَوْتَهُ كَمَا فِي الْمُحِيطِ، وَالْمَعْرُوفُ فِي الطَّوَافِ إنَّمَا هُوَ مُجَرَّدُ ذِكْرِ اللَّهِ رَوَى ابْنُ مَاجَهْ عَنْ أَبِي هُرَيْرَةَ أَنَّهُ سَمِعَ النَّبِيَّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – يَقُولُ «مَنْ طَافَ بِالْبَيْتِ سَبْعًا وَلَمْ يَتَكَلَّمْ إلَّا بِسُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ وَلَا إلَهَ إلَّا اللَّهُ وَاَللَّهُ أَكْبَرُ وَلَا حَوْلَ وَلَا قُوَّةَ إلَّا بِاَللَّهِ مُحِيَتْ عَنْهُ عَشْرُ سَيِّئَاتٍ وَكُتِبَتْ لَهُ عَشْرُ حَسَنَاتٍ وَرُفِعَ لَهُ بِهَا عَشْرُ دَرَجَاتٍ»

(البحر الرائق، كتاب الحج، باب الإحرام، لبس القميص والسراويل والعمامة والقلنسوة، جلد ٢، ص٣٥٤)

10^th September 2018

السلام عليكم ورحمة الله وبركاته 

Question: Is it Sunnah to raise the hands for Du’ā when sighting the Ka’bah?

الجواب حامداً ومصلياً 

In the name of Allāh, the Most Gracious, the Most Merciful

Answer: 

Thank you for your above question. The scholars have differed in regards to this issue due to disparity of the reports on this matter. Some have allowed raising the hands, considering it a Sunnah whilst others have discouraged it all together.[1] A moderate approach is necessary for this matter. One may choose to raise their hands if they want to but not to emphatically practise it whereby one considers it necessary to do so when sighting the Ka’bah on every occasion. If someone chooses not to raise it at all then that is allowed so long as one does not despise those who choose to practice it now and then.

[Allāh Knows Best]

Written by:  Maulana Anas Mullah     Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

 JKN Fatawa Department

[1] قَالَ فِي اللُّبَابِ وَلَا يَرْفَعُ يَدَيْهِ عِنْدَ رُؤْيَةِ الْبَيْتِ، وَقِيلَ يَرْفَعُ قَالَ الْقَارِي فِي شَرْحِهِ: أَيْ لَا يَرْفَعُ وَلَوْ حَالَ دُعَائِهِ لِأَنَّهُ لَمْ يُذْكَرْ فِي الْمَشَاهِيرِ مِنْ كُتُبِ أَصْحَابِنَا بَلْ قَالَ السُّرُوجِيُّ الْمَذْهَبُ تَرْكُهُ وَصَرَّحَ الطَّحَاوِيُّ بِأَنَّهُ يُكْرَهُ عِنْدَ أَئِمَّتِنَا الثَّلَاثَةِ 

(رد المحتار، كتاب الحج، فصل في الإحرام وصفة المفرد، جلد ٢، ص٤٩٢)

فَإِذَا عَايَنَ الْبَيْتَ كَبَّرَ وَهَلَّلَ وَيَقُولُ لَا إلَهَ إلَّا اللَّهُ وَاَللَّهُ أَكْبَرُ اللَّهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، وَإِلَيْك يَرْجِعُ السَّلَامُ حَيِّنَا رَبَّنَا بِالسَّلَامِ اللَّهُمَّ زِدْ بَيْتَك هَذَا تَعْظِيمًا وَتَشْرِيفًا وَمَهَابَةً وَزِدْ مِنْ تَعْظِيمِهِ وَتَشْرِيفِهِ مَنْ حَجَّهُ وَاعْتَمَرَهُ تَعْظِيمًا وَتَشْرِيفًا وَمَهَابَةً، كَذَا فِي السِّرَاجِ الْوَهَّاجِ وَيَدْعُو بِمَا بَدَا لَهُ كَذَا فِي التَّبْيِينِ.

(الفتاوي الهندية، كتاب المناسك، باب كيفية أداء الحج، جلد١ ، ص٢٢٥)

(قَوْلُهُ وَكَبِّرْ وَهَلِّلْ تِلْقَاءَ الْبَيْتِ) أَيْ مُوَاجِهًا لَهُ لِحَدِيثِ جَابِرٍ «أَنَّهُ – عَلَيْهِ السَّلَامُ – كَبَّرَ ثَلَاثًا وَقَالَ لَا إلَهَ إلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ» ، فَالْمُرَادُ مِنْ التَّكْبِيرِ اللَّهُ أَكْبَرُ أَيْ مِنْ هَذِهِ الْكَعْبَةِ الْمُعَظَّمَةِ كَذَا فِي غَايَةِ الْبَيَانِ، وَالْأَوْلَى أَيْ مِنْ كُلِّ مَا سِوَاهُ، وَمِنْ التَّهْلِيلِ لَا إلَهَ إلَّا اللَّهُ وَلَمْ يَذْكُرْ الْمُصَنِّفُ الدُّعَاءَ عِنْدَ مُشَاهَدَةِ الْبَيْتِ وَهَكَذَا فِي الْمُتُونِ وَهِيَ غَفْلَةٌ عَمَّا لَا يُغْفَلُ عَنْهُ فَإِنَّ الدُّعَاءَ عِنْدَهَا مُسْتَجَابٌ وَمُحَمَّدٌ – رَحِمَهُ اللَّهُ – لَمْ يُعَيِّنْ فِي الْأَصْلِ لِمُشَاهِدِ الْحَجِّ شَيْئًا مِنْ الدَّعَوَاتِ؛ لِأَنَّ التَّوْقِيتَ يَذْهَبُ بِالرِّقَّةِ، وَإِنْ تَبَرَّكَ بِالْمَنْقُولِ مِنْهَا فَحَسَنٌ كَذَا فِي الْهِدَايَةِ

( البحر الرائق، كتاب الحج، باب الإحرام، الاغتسال ودخول الحمام للمحرم، جلد ١، ص٣٥١)

)قَوْلُهُ وَإِذَا عَايَنَ الْبَيْتَ كَبَّرَ وَهَلَّلَ ( ثَلَاثًا وَيَدْعُو بِمَا بَدَا لَهُ، وَعَنْ عَطَاءٍ «أَنَّهُ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – كَانَ يَقُولُ إذَا لَقِيَ الْبَيْتَ أَعُوذُ بِرَبِّ الْبَيْتِ مِنْ الْكُفْرِ وَالْفَقْرِ، وَمِنْ ضِيقِ الصَّدْرِ، وَعَذَابِ الْقَبْرِ، وَيَرْفَعُ يَدَيْهِ

 وَرَوَاهُ الْوَاقِدِيُّ فِي الْمَغَازِي مَوْصُولًا: حَدَّثَنِي ابْنُ أَبِي سَبْرَةَ عَنْ مُوسَى بْنِ سَعِيدٍ عَنْ عِكْرِمَةَ عَنْ ابْنِ عَبَّاسٍ – رَضِيَ اللَّهُ عَنْهُمَا – ” أَنَّهُ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – دَخَلَ مَكَّةَ نَهَارًا مِنْ كَدَاءٍ فَلَمَّا رَأَى الْبَيْتَ قَالَ ” الْحَدِيثَ، وَلَمْ يَذْكُرْ فِيهِ رَفْعَ الْيَدَيْنِ

(فتح القدير، كتاب الحج، باب الإحرام، جلد ٢، ص ٤٤٨)

10th September 2018

السلام عليكم ورحمة الله وبركاته 

Question:If you bump into a non-mahram which in many cases it’s difficult to avoid especially if it’s busy then is your Tawāf nullified, or makrooh? I have also heard that it is makrooh to look at the Ka’bah whilst doing Tawāf. Is this true?

الجواب حامداً ومصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer:

Thank you for your above question. Bumping into a non-mahram does not nullify the Tawāf and should be obviously avoided to the best of one’s ability. Tawāf is similar to Salāh, therefore it is disliked for a person to directly look at the ka’bah.[1]

[Allāh Knows Best]

Written by:  Maulana Anas Mullah     Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

 JKN Fatawa Department

[1] لِأَنَّ الطَّوَافَ لَيْسَ بِصَلَاةٍ حَقِيقَةً، وَلِهَذَا أُبِيحَ الْكَلَامُ فِيهِ كَمَا وَرَدَ فِي الْحَدِيثِ، وَلَا تُبْطِلُهُ الْمُحَاذَاةُ،

(البحر الرائق، كتاب الحج، باب الإحرام، جلد ٢، ص٣٥٤)

30^th December 2017

السلام عليكم و رحمة الله و بركاته

Question: We have planned to go for Umrah as a family and will be taking our newborn baby. Do any special considerations apply when entering the Haram e.g soiled nappies? Also, what must you do if, during Salāh, Tawāf or Sa’ee the child soils nappy or some of it falls onto the clothes?  Are any of these affected?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your case, it is against the etiquettes of the Masjid to bring young children to the Masjid especially newborn for this same reason that they will be carrying filth in the Masjid in the form of a soiled nappy.[1] Whenever possible, you should exit the Masjid to change the nappy and should not change it inside the Masjid. It must be noted that only the Tawāf area is considered the Masjid. The area of Safa & Marwa and beyond is not part of the Masjid and hence, you can change your baby’s nappy there if you wish.

Cleanliness of the clothes and body from impure stains is not necessary for Tawāf & Sa’ee but a Sunnah and does not require a penalty.[2] A point of note here is that Sa’ee is a follower of Tawāf so if the Tawāf is valid, so is the Sa’ee and if not then no.[3] You may, therefore, carry your baby during these two occasions and need not worry if the child soils its nappy or some filth falls onto your clothes. Cleanliness from impurity and filth is, however, necessary for Salāh and must be washed if the quantity of the filth exceeds more than a dirham (£2 coin) otherwise the Salāh will not be valid. Likewise, you cannot hold your newborn baby whilst performing Salāh if its nappy is soiled otherwise your Salāh will not be valid. This is because the impurity is attributed to you and not to the baby, so it is as if you are carrying impurity.[4]

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Binayah Sharhul Hidayah, Salatul Janazah fil Masjid, vol 3, p. 231 – Shamila

(ولأنه يحتمل تلويث المسجد) ش: أي ولأن فعل صلاة الجنازة في المسجد يحتمل تلويثه، وقد أمرنا بتنظيفه، وقد قال – عَلَيْهِ السَّلَامُ – «جنبوا مساجدكم صبيانكم ومجانينكم» فإذا أمروا أن يجبنوا الصبيان والمجانين المساجد فالميت أولى لأنه لا [……] له، فلا يؤمن منه تلويث المسجد.

[2] Fatawa Hindiyyah, Kitāb al-Manāsik, Bāb al-Jinayat, vol 1, p. 271

وَإِذَا طَافَ طَوَافَ الزِّيَارَةِ فِي ثَوْبٍ كُلُّهُ نَجَسٌ فَهَذَا وَمَا لَوْ طَافَ عُرْيَانًا سَوَاءٌ فَإِذَا كَانَ مِنْ الثَّوْبِ قَدْرَ مَا يُوَارِي عَوْرَتَهُ طَاهِرًا وَالْبَاقِي نَجِسًا جَازَ طَوَافُهُ وَلَا شَيْءَ عَلَيْهِ،

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb al-Hajj, vol 3 p. 470

(وَالطَّهَارَةُ فِيهِ) مِنْ النَّجَاسَةِ الْحُكْمِيَّةِ عَلَى الْمَذْهَبِ قِيلَ وَالْحَقِيقِيَّةِ مِنْ ثَوْبٍ وَبَدَنٍ وَمَكَانِ طَوَافٍ وَالْأَكْثَرُ عَلَى أَنَّهُ سُنَّةٌ مُؤَكَّدَةٌ

(قَوْلُهُ وَالْأَكْثَرُ عَلَى أَنَّهُ) أَيْ هَذَا النَّوْعُ مِنْ الطَّهَارَةِ فِي الثَّوْبِ وَالْبَدَنِ سُنَّةٌ مُؤَكَّدَةٌ شَرْحُ اللُّبَابِ

[3] Kasān, Bada’i Sanai, Kitāb al-Hajj, Fasl Sharait jawaz Sa’ee, vol 3 p. 86

أَنَّهُ يُشْتَرَطُ أَنْ يَكُونَ الطَّوَافُ عَلَى الطَّهَارَةِ عَنْ الْجَنَابَةِ وَالْحَيْضِ؛ لِأَنَّ السَّعْيَ مُرَتَّبٌ عَلَيْهِ وَمِنْ تَوَابِعِهِ، وَالطَّوَافُ مَعَ الْجَنَابَةِ وَالْحَيْضِ لَا يُعْتَدُّ بِهِ حَتَّى تَجِبَ إعَادَتُهُ فَكَذَا السَّعْيُ الَّذِي هُوَ مِنْ تَوَابِعِهِ وَمُرَتَّبٌ عَلَيْهِ فَإِذَا كَانَ طَوَافُهُ عَلَى الطَّهَارَةِ عَنْ الْحَدَثَيْنِ فَقَدْ وُجِدَ شَرْطُ جَوَازِهِ فَجَازَ، وَجَازَ سَعْيُ الْجُنُبِ، وَالْحَائِضِ تَبَعًا لَهُ لِوُجُودِ شَرْطِ جَوَازِ الْأَصْلِ

[4] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh, Bāb Shurootus Salāh, vol 2 p. 73

(هِيَ) سِتَّةٌ (طَهَارَةُ بَدَنِهِ) أَيْ جَسَدِهِ لِدُخُولِ الْأَطْرَافِ فِي الْجَسَدِ دُونَ الْبَدَنِ فَلْيُحْفَظْ (مِنْ حَدَثٍ) بِنَوْعَيْهِ، وَقَدَّمَهُ لِأَنَّهُ أَغْلَظُ (وَخَبَثٍ) مَانِعٍ كَذَلِكَ (وَثَوْبِهِ) وَكَذَا مَا يَتَحَرَّك بِحَرَكَتِهِ أَوْ يُعَدُّ حَامِلًا لَهُ كَصَبِيٍّ عَلَيْهِ نَجَسٌ إنْ لَمْ يَسْتَمْسِكْ بِنَفْسِهِ مَنَعَ وَإِلَّا لَا

(قَوْلُهُ كَصَبِيٍّ) أَيْ وَكَسَقْفٍ وَظُلَّةٍ وَخَيْمَةٍ نَجِسَةٍ تُصِيبُ رَأْسَهُ إذَا وَقَفَ (قَوْلُهُ إنْ لَمْ يَسْتَمْسِكْ) الْأَوْلَى حَذْفُ إنْ وَجَوَابِهَا لِأَنَّهُ تَمْثِيلٌ لِلْمَحْمُولِ، فَحَقُّ التَّعْبِيرِ أَنْ يَقُولَ كَصَبِيٍّ عَلَيْهِ نَجَسٌ لَا يَسْتَمْسِكُ بِنَفْسِهِ ط (قَوْلُهُ وَإِلَّا لَا) أَيْ وَإِنْ كَانَ يَسْتَمْسِكُ بِنَفْسِهِ لَا يَمْنَعُ لِأَنَّ حَمْلَ النَّجَاسَةِ حِينَئِذٍ يُنْسَبُ إلَيْهِ لَا إلَى الْمُصَلِّي

5^th August 2017

السلام عليكم و رحمة الله و بركاته

Question: A particular individual told me that those people whilst in Makkah intend to perform second Umrah make a mistake by going to the Masjid A’isha to adorn their Ihram as this is not a designated Meeqat. The Messenger of Allāh sallallahu alayhi wasallam sending Sayyidah A’isha radhiyallahu anha with her brother Abdur Rahman ibn Abu Bakr radhiyallahu anhu was an exception for her only. Her brother returning to Makkah without Ihram is evident of this. Please clarify this point.

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your query, it is an error for someone to assume that Tan’eem – known as Masjid Ā’isha today, is not the meeqāt (designated boundary) for the people in Makkah who wish to perform Umrah. Tan’eem is approximately five miles away from Makkah Mukarramah. Historically, it has always been understood that Tan’eem falls within the boundaries of hill, outside of the Haram vicinity. This fact was never disputed among the mainstream classical jurists.

Imām Bukhāri rahimahullah relates an incident that during the farewell pilgrimage, when Sayyidah Ā’isha radhiyallahu anha started menstruating, the Messenger of Allāh sallallahu alayhi wasallam instructed her to perform all the acts of Hajj except for Tawāf (due to the prohibition of entering the Masjid in that state and the necessity of performing Tawāf in the state of purity). When she finished her menses and performed her Tawāf (most probably this was the Tawāf Ziyarat which is fardh) she requested the Messenger of Allāh sallallahu alayhi wasallam to allow her to perform Umrah. The Messenger of Allāh sallallahu alayhi wasallam sent her with her brother, Sayyidunā Abdur Rahman ibn Abi Bakr radhiyallahu anhu, to Tan’eem and there she adorned her Ihrām.[1] Ibn Hajar rahimahullah (as well as other scholars) in his commentary affirms that Tan’eem is the closest meeqāt for the people of Makkah and makes no reference of it being specific for her only.

“It is narrated from Tareeq Ibn Abi Mulayka who narrates from (Sayyidah) Ā’isha radhiyallahu anha in her incident mentioning that Tan’eem is the closest to us from the Haram from where I performed Umrah. He (Imām Tahāwi) states that it is established that the boundary for the people of Makkah is the ‘hill’ and that Tan’eem and others are all the same (within the vicinity of the ‘hill’).”[2]

Imām Nawāwi rahimahullah commenting under the above Hadeeth also confirms the above position,

“As for the meeqāt for a makki for Umrah then the closest of the ‘hill’ is the incident of (Sayyidah) Ā’isha radhiyallahu anha that the Prophet sallallahu alayhi wasallam instructed her during Umrah to travel to Tan’eem and adorn her Ihrām from there and Tan’eem is on the edge of the ‘hill’.[3]  

Whilst scholars only differed with respect to the specific place of the hill vicinity in which tying one’s Ihram is superior, all agree that tying it in Tan’eem is permissible.[4] To conclude, it is permissible for a Makkah resident to tie his Ihram of Umrah from Tan’eem. In regards to her brother, not returning to Makkah in Ihram like her since he reached outside the boundaries of Haram, it could be argued that the exception was for him only as he acted as a facilitator for her.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Bukhāri No 1785

(قَوْلُهُ بَابُ عُمْرَةِ التَّنْعِيمِ)

جابِرِ بنِ عَبْدِ الله رَضِي الله تَعَالَى عَنْهُمَا قَالَ أهلَّ النبيُّ صلى الله عَلَيْهِ وَسلم هُوَ وأصْحَابُهُ بالحَجِّ ولَيْسَ مَعَ أحَدٍ مِنْهُمْ هَدْيٌ غَيرَ النبيِّ صلى الله عَلَيْهِ وَسلم وطَلْحَةَ وقَدِمَ عَلِيٌّ مِنَ اليَمَنِ ومَعَهُ هَدْيٌ فَقَالَ أهْلَلْتُ بِمَا أهَلَّ بِهِ النبيُّ صلى الله عَلَيْهِ وَسلم فأمَرَ النبيُّ صلى الله عَلَيْهِ وَسلم أصْحَابَهُ أنْ يَجْعَلوهَا عُمْرَةً ويَطُوفوا ثُمَّ يُقَصِّرُوا ويَحِلُّوا إلاَّ مَنْ كانَ مَعَهُ الهَدُيُ فقالُوا ننْطَلِقُ إلَى مِنىً وذَكَرُ أحَدِنَا يَقْطُرُ مَنيُّا فبَلَغَ النبيَّ صلى الله عَلَيْهِ وَسلم فَقَالَ لَوِ اسْتَقْبَلْتُ مِنْ أمْرِي مَا اسْتَدْبَرْتُ مَا أهْدَيْتُ ولَوْلا أنَّ مَعِي الْهَدْي لأَحْلَلْتُ وحاضَتْ عائِشَةُ رَضِي الله تَعَالَى عَنْهَا فنَسَكَتِ المَنَاسِكَ كُلَّهَا غَيْرَ أنَّهَا لَمْ تَطُف بِالبَيْتِ فلَمَّا طَهُرَتْ طافَتْ بِالْبَيْتِ قالتْ يَا رسولَ الله تَنْطَلِقُونَ بِحَجَّةٍ وعُمْرَةٍ وأنْطَلِقُ بِحَجٍّ فأمرَ عَبْدَ الرَّحْمانِ بنَ أبِي بَكْرٍ أنْ يَخْرُجَ مَعَهَا إِلَى التَّنْعِيمَ فاعْتَمَرَتْ بَعْدَ الحَجِّ.

[2] Ibn Hajar Asqalāni, Fathul Bhari, Kitāb Umrah, Bāb Umrah Tan’eem, p. 765 vol 3

[3] Imām Nawāwi, Sharhu Nawāwi Bāb Mawaqeet Hajj pp. 84-8

[4] According to the Shafi’ee, tying Ihram from Ji’ranah is superior whilst the Hanafi and Hambali scholars view that Tan’eem is more virtuous. The Maliki scholars consider all the same assigning no specific virtuous to any one place. (See Dr Wahbah Zuhayli, Fiqhul Islami Wa adillatuhu p. 130 vol 3)

30^th October 2015

السلام عليكم و رحمة الله و بركاته

Question: I intend to perform Hajj Tamattu and want to know what should I do if I menstruate before or after I enter into Ihrām. If before the 8th Dhul Hijjah, I still menstruate then how should I come out of Ihrām? If I cannot complete Umrah because of menstruation then should I cut my hair to come out of Ihrām? Because of menstruation, I could not complete Umrah before the 8th Dhul Hijjah, what type of Hajj must I make the intention of? Can I still make intention for Hajj of Tamattu?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

Menstrual related queries for women during Hajj are very common and can be somewhat complexed and confusing if not understood properly. There are number of scenarios in your question, from which the most common ones are outlined below so to give you a basic understanding of what to do in each given case.

You make the intention to perform Tamattu Hajj but envisage the possibility of either;

1. Menstruate before putting on your Ihrām and will finish before the 8^th of Dhul Hijjah (which is the 1^st day of Hajj), for instance, you stop on the 7^th, or
2. Menstruate after putting on your Ihrām but will stop before the 8^th of Dhul Hijjah, or
3. Menstruate before or after your Ihrām and will most likely extend beyond the 8^th, eventually entering into the actual days of Hajj.

In scenario 1 & 2 the ruling is straight forward, as in to simply remain in the state of Ihrām until you finish menstruating and thereafter have a bath and perform Umrah as Umrah can be performed any time before the 8^th Dhul-Hijjah. After coming out of the Umrah Ihrām, the Ihrām intention for Hajj must be renewed on the night of 8^th before Fajr.

The third scenario, more so relevant to your case is as follows,

1. If your menses starts after Ihrām of Umrah then you must come out of Ihrām by cutting your hair. This is known as rafdh – meaning abandoning or breaking your Umrah before completing its ritual acts. As a result of coming out of Ihrām of Umrah earlier, you must give a Damm (sacrifice a sheep or goat) and also make Qadha of the Umrah after completing your Hajj.[1]
2. In the case where you menstruate before putting on your Ihrām of Tamattu (with the likely chance of extending beyond the 8^th) then I would suggest you make the intention of Hajj of Ifrād instead. Ifrād means intending to perform Hajj alone, thus no need to worry about performing Umrah. The moment you reach Makkah (after making the intention of Ifrād) you will remain in the state of Ihrām until the 10^th of Dhul-Hijjah. There is no penalty for missing the initial Tawāf Qudoom. For a mufrid (the one performing Ifrād) sacrificing an animal on the 10^th of Dhul-Hijjah is not compulsory,[2] thus you may come out of Ihrām before that. But if you still intend to perform Tamattu then refer to the above.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Fatawa Hindiyyah, Kitāb al-Manāsik, Bāb Izāfatul Ihrām ilal Ihrām p. 280 vol 1

وَلَوْ أَحْرَمَ بِالْعُمْرَةِ ثُمَّ بِالْحَجِّ وَلَمْ يَأْتِ بِشَيْءٍ مِنْ أَفْعَالِ الْعُمْرَةِ فَإِنَّهُ يَرْفُضُ الْعُمْرَةَ اتِّفَاقًا هَكَذَا فِي الْكَافِي فَإِنْ طَافَ لِعُمْرَتِهِ أَرْبَعَةَ أَشْوَاطٍ ثُمَّ أَحْرَمَ بِالْحَجِّ رَفَضَ الْحَجَّ بِلَا خِلَافٍ وَعَلَيْهِ دَمُ الرَّفْضِ أَيَّهُمَا رَفَضَهُ إلَّا أَنَّ فِي رَفْضِ الْعُمْرَةِ قَضَاءَهَا وَفِي رَفْضِ الْحَجِّ قَضَاءَهُ وَعُمْرَةً

Ibn Humām, Fathul Qadeer, Kitāb al-Hajj, p. 429 vol 2

وَفِي الصَّحِيحَيْنِ مِنْ «قَوْلِ عَائِشَةَ – رَضِيَ اللَّهُ عَنْهَا – يَا رَسُولَ اللَّهِ تَنْطَلِقُونَ بِحَجَّةٍ وَعُمْرَةٍ وَأَنْطَلِقُ بِحَجٍّ؟ فَأَمَرَ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرٍ أَنْ يَخْرُجَ مَعَهَا إلَى التَّنْعِيمِ فَاعْتَمَرَتْ بَعْدَ الْحَجِّ»

[2] Fatawa Hindiyyah, Kitāb al-Manāsik, Bāb Kaifiyyatu Adāil Hajj p. 255 vol 1

ثُمَّ يَرْجِعُ إلَى مِنًى فَإِنْ كَانَ مَعَهُ نُسُكٌ ذَبَحَهُ، وَإِنْ لَمْ يَكُنْ فَلَا يَضُرُّهُ لِأَنَّهُ مُفْرِدٌ بِالْحَجِّ