22nd June 2024
السلام عليكم و رحمة الله و بركاته
Question: I live in Jeddah. I made the intention for Umrah after performing the two Rakah Sunnah. There at the checkpoint I was stopped and government didn’t let us do Umrah regardless of permit saying state has issued new orders post Maghrib. Now we came back to Jeddah trimmed our hair and removed our Ihram in order to abandon the Ihram. I have lived the whole day normally and even cut nails after coming out of Ihram. Do we have to give Dam as we were forced to not perform Umrah as it was state rule and we had no other choice? We can’t give Dam in Makkah as they are not allowing except Hajjis and this means we can’t visit Makkah before 50 days now and perform our Umrah we cannot remain in the state of Ihram for that long. So please clarify the ruling.
الجواب حامداً و مصلياً
In the name of Allāh, the Most Gracious, the Most Merciful
Answer: As a general ruling, if a Muhrim (someone in the state of Ihram) is prevented from performing Umrah due to the government’s legislation, then the Muhrim must send an animal (e.g. sheep or goat) to be slaughtered and fix a time for its slaughter within the vicinity of the Haram. This is known as Dam Ihsar. They remain in the state of Ihram until they receive the news that the animal has been slaughtered after which they become Halal. Without the animal being slaughtered, they remain in the state of Ihram even after returning home and incur a penalty each time they commit any of the prohibited acts of Ihram such as cutting the hair, clipping the nails, applying fragrance etc. Trimming or shaving the head when coming out of Ihram is mustahab and not necessary as the slaughter would suffice.[1]
In your particular case, as described above you should have sent the animal to be slaughtered but you mentioned that this was not possible and therefore incentivised by cutting your hair in order to abandon your Ihram. Due to abandoning your Ihram, you must give a separate Dam (which is different from Dam Ihsar) as a penalty for coming out of Ihram before completing the acts of Umrah and must do Qadha of the Umrah later.[2]
Allāh Knows Best
Written by: Apa Sumayya Qazi Reviewed by: Mufti Abdul Waheed
Attested by: Shaykh Mufti Saiful Islam
JKN Fatawa Department
[1] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Hajj, vol 2 p. 590-591
بَابُ الْإِحْصَارِ هُوَ لُغَةً: الْمَنْعُ. وَشَرْعًا: مَنْعٌ عَنْ رُكْنٍ (إذَا أُحْصِرَ بِعُدُوٍّ أَوْ مَرَضٍ) أَوْ مَوْتِ مَحْرَمٍ أَوْ هَلَاكِ نَفَقَةٍ……. (وَلَوْ لَمْ يَفْعَلْ وَرَجَعَ إلَى أَهْلِهِ بِغَيْرِ تَحَلُّلٍ وَصَبَرَ) مُحْرِمًا
وَيَجُوزُ لِلْمُحْصَرِ بِالْعُمْرَةِ مَتَى شَاءَ هِدَايَةٌ فَعَلَى قَوْلِهِمَا لَا حَاجَةَ إلَى الْمُوَاعَدَةِ فِي الْحَجِّ لِتَعَيُّنِ يَوْمِ النَّحْرِ وَقْتًا لَهُ إلَّا إذَا كَانَ بَعْدَ أَيَّامِ النَّحْرِ فَيُحْتَاجُ إلَيْهَا عِنْدَ الْكُلِّ كَمَا فِي الْمُحْصَرِ بِالْعُمْرَةِ أَفَادَهُ فِي شَرْحِ اللُّبَابِ
Fatawa Hindiyyah, Kitāb al-Manāsik, vol 1, p. 255
الْبَابُ الثَّانِيَ عَشَرَ فِي الْإِحْصَارِ]
(الْبَابُ الثَّانِيَ عَشَرَ فِي الْإِحْصَارِ) الْمُحْصَرُ مَنْ أَحْرَمَ ثُمَّ مُنِعَ عَنْ مُضِيٍّ فِي مُوجَبِ الْإِحْرَامِ سَوَاءٌ كَانَ الْمَنْعُ مِنْ الْعَدُوِّ أَوْ الْمَرَضِ أَوْ الْحَبْسِ أَوْ الْكَسْرِ أَوْ الْقَرْحِ أَوْ غَيْرِهَا مِنْ الْمَوَانِعِ مِنْ إتْمَامِ مَا أَحْرَمَ بِهِ حَقِيقَةً أَوْ شَرْعًا وَهَذَا قَوْلُ أَصْحَابِنَا رَحِمَهُمْ اللَّهُ تَعَالَى، كَذَا فِي الْبَدَائِعِ
Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Hajj, vol 2 p. 594
(قَوْلُهُ لِلْأَمْنِ مِنْ الْفَوَاتِ) فِيهِ أَنَّ الْمُعْتَمِرَ كَذَلِكَ لِأَنَّ الْعُمْرَةَ لَا تَتَوَقَّفُ مَعَ تَحَقُّقِ الْإِحْصَارِ فِيهَا. وَأُجِيبَ بِأَنَّ الْمُعْتَمِرَ يَلْزَمُهُ ضَرَرٌ بِامْتِدَادِ الْإِحْرَامِ فَوْقَ مَا الْتَزَمَهُ، وَلَا يُمْكِنُهُ أَنْ يَتَحَلَّلَ بِالْحَلْقِ فِي يَوْمِ النَّحْرِ فَلَهُ الْفَسْخُ.
Fatawa Hindiyyah, Kitāb al-Manāsik, vol 1, p. 255
(وَأَمَّا حُكْمُ الْإِحْصَارِ) فَهُوَ أَنْ يَبْعَثَ بِالْهَدْيِ أَوْ بِثَمَنِهِ لِيَشْتَرِيَ بِهِ هَدْيًا وَيَذْبَحَ عَنْهُ وَمَا لَمْ يَذْبَحْ؛ لَا يَحِلُّ وَهُوَ قَوْلُ عَامَّةِ الْعُلَمَاءِ سَوَاءٌ شَرَطَ عِنْدَ الْإِحْرَامِ الْإِهْلَالَ بِغَيْرِ ذَبْحٍ عِنْدَ الْإِحْصَارِ أَوْ لَمْ يَشْتَرِطْ، وَيَجِبُ أَنْ يُوَاعِدَ يَوْمًا مَعْلُومًا يَذْبَحُ عَنْهُ فَيَحِلُّ بَعْدَ الذَّبْحِ وَلَا يَحِلُّ قَبْلَهُ حَتَّى لَوْ فَعَلَ شَيْئًا مِنْ مَحْظُورَاتِ الْإِحْرَامِ قَبْلَ ذَبْحِ الْهَدْيِ يَجِبُ عَلَيْهِ مَا يَجِبُ عَلَى الْمُحْرِمِ إذَا لَمْ يَكُنْ مُحْصَرًا
[2] Kasāni, Badā’i Sanāi, Kitāb al-Hajj, vol 2 p. 170
فَصْلٌ بَيَانُ مَا يُحْرِمُ بِهِ الْمُحْرِمُونَ
وَالْأَصْلُ فِي جِنْسِ هَذِهِ الْمَسَائِلِ أَنَّ كُلَّ مَنْ لَزِمَهُ رَفْضُ عُمْرَةٍ فَرَفَضَهَا، فَعَلَيْهِ لِرَفْضِهَا دَمٌ؛ لِأَنَّهُ تَحَلَّلَ مِنْهَا قَبْلَ وَقْتِ التَّحَلُّلِ، فَيَلْزَمُهُ الدَّمُ كَالْمُحْصَرِ، وَعَلَيْهِ عُمْرَةٌ مَكَانُهَا قَضَاءً؛ لِأَنَّهَا قَدْ وَجَبَتْ عَلَيْهِ بِالشُّرُوعِ، فَإِذَا أَفْسَدَهَا يَقْضِيهَا.
Badruddin Al-ayni, Umdatul Qari, Kitāb al-Hajj, Bāb Al-Ia’timaar Ba’dalhajj Bighayri Hadyin, vol 10 p. 123
والرافضة عِنْده عَلَيْهَا دم للرفض، وَعَلَيْهَا عمرة