Is It Permissible for a Hanafi to Cut Only 3 Hairs When Performing Umrah?

Answered by Shaykh Abdul-Rahim Reasat

Question: As salamu alaykum, Is it permissible for a Hanafi to take the Shafi’i opinion on cutting only 3 hairs when performing umrah? And if it is allowed under certain conditions or a certain situation, could you please tell me what those are.

Answer: Wa ‘alaykum assalam wa rahmatullah wa barakatuh.

No. In the Hanafi school, the way to exit ihram is to shave the head or to trim the hair. Cutting three hairs is not a valid position in the school. (Izmiri, Kamal al Diraya)

However, if one wanted to follow the Shafi’i school to perform one’s hajj then that is perfectly permissible. However, as Shaykh ‘Abd al Ghani al Nabulsi stated, you would have to learn all the rulings needed to perform it according to the Shafi’i school and ensure that it is valid according to that school. There should be no mixing. (Khulasa al Tahqiq fi Bayan Hukm al Taqlid wa al Talfiq).

May Allah grant you the best of both worlds.

[Shaykh] Abdul-Rahim Reasat

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 where, for 18 months, he studied with many erudite scholars. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic. He was also given licenses of mastery in the science of Qur’anic recital and he was able to study an extensive curriculum of Qur’anic sciences, tafsir, Arabic grammar, and Arabic eloquence.

Doubts About My Tawaf During Hajj

Answered by Shaykh Abdul-Rahim Reasat

Question: I have a constant gas problem, and I have recently performed Hajj. I’m having doubts about my tawaf al ziyara. Please advise.

Answer: Wa ‘alaykum as-salam wa rahmatullah wa barakatuh.

I pray you are well.

Your tawaf is fine and perfectly valid. You can relax, and thank Allah for the opportunity of going.

Certainty is Not Removed by Doubt

The basic understanding is that you performed wudu and nothing which invalidates wudu occurred. You did not hear a sound nor did you smell anything. Therefore, the certainty of your being in a state of wudu is not removed by the doubts you had. (Zarqa, Sharh al Qawa’id al Fiqhiyya)

What you should do is busy yourself with what the prophets Ibrahim and Isma’il said when building the blessed Ka’ba, “O Dear, Loving Lord; accept [this] from us. Indeed, you the All-Hearing, All-Knowing.” (Qur’an, 2:127) An accepted Hajj will be priceless on the Day of Judgement.

May Allah accept your Hajj and that of everyone else who went this year. Amin.

[Shaykh] Abdul-Rahim

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 where, for 18 months, he studied with erudite scholars such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish, and Shaykh Muhammad Darwish. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic with teachers such as Dr. Ashraf Muneeb, Dr. Salah Abu’l-Hajj, Dr. Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr. Mansur Abu Zina, and others. He was also given licenses of mastery in the science of Qur’anic recital by Shakh Samir Jabir and Shaykh Yahya Qandil. With Shaykh Ali, he was able to study an extensive curriculum of Qur’anic sciences, tafsir, Arabic grammar, and Arabic eloquence.

Pooling Funds for Hajj

Ustadh Tabraze Azam is asked about the legality of polling funds for Hajj.

In our culture, we have a system of informal savings whereby people come together in groups and decide on an amount of money to deposit in a savings (locally, a wooden–metal box that is entrusted to a group member). They also decide on the frequency of tallying and awarding the bulk money to a group member that has been chosen out of a “hat.”

For example, if you have 5 people who have decided to contribute $200 per month and every 5 months, they give the total ($1, 000) to a person chosen at random. That means it will take 25 months for all the group members to benefit from the $1, 000. Currently, this method solves materia needs within communities. Now a group of UN colleagues want to use this same concept to purchase a ticket for Hajj.

Essentially, a group of 10 colleagues want to contribute $200 every month starting this January with the aim of awarding $6,000 per person every Hajj season until they all go for Hajj. So if they start in January, Hajj is in June, in sha Allah, then they would be able to pay for 2 people; then next Hajj season, 4 people, and so on, finishing in 2.5 years.

What makes this different from taking a loan is this: these people work for the UN, which means that they contribute a mandatory 7% of their salary towards a pension scheme every month, and at the time of death, the UN will pay out this, including their own contribution of 15% –  if you have more than 5 years of service to the employee’s designated beneficiary.

Hence every month on their pay slip, everyone can tell how much they have contributed towards their pension thus far. Obviously, everyone has different salaries and different years of service, but at the end of 2.5 years each one would have given $6,000 to the group. So, if one of them dies, the intention is to have a written document signed by each member of the group stating that $6,000 (minus whatever they have already paid to the group before their death) should be taken from their pension money and given to the group by their beneficiary.

The question is: is this method of going for Hajj acceptable in Shari‘a? Are there any conditions that need to be followed if yes? If possible, please provide the Hanifi as well as Maliki opinion, if they are different.

Jazakum Allah khayr for this opportunity to ask a question and have it responded to by competent scholars.

The manner of pooling funds together in order to facilitate the hajj pilgrimage for those otherwise financially unable is acceptable. But it isn’t necessary to do this because the hajj is only obligatory once its strict conditions have been met. 

As for deducting a certain sum from the estate after death, the specific scenario is unclear in your question. If the deceased person leaves a bequest (wasiyya) to contribute a certain amount to the fund, then this would be permissible as long as the guidelines of fulfilling such bequests are followed.

Please also see A Hajj Reader.

And Allah Most High knows best.

Wassalam,

Tabraze Azam

Checked and approved by Shaykh Faraz Rabbani.