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.

Why Someone Performing the Pilgrimage Has to Perform a Sacrifice?

Answered by Ustadh Farid Dingle

Question: Why is it that someone performing Hajj has to perform a sacrifice? Why does this not apply to the residents of Mecca?

Answer: Performing the sacrifice on Hajj in the Shafi’i school is only when expiating, or if one performs a Tamattu or qiran hajj. Otherwise, it would simply be a recommended [sunna] sacrifice of Eid. (al Muqaddima al Hadramiyya, Ba Fadl)

The idea is that one is still expiating for some form of shortcoming. (Mahasin al-Sharia, al Qaffal al Shashi)

This does not apply to the people of Mecca because they enter pilgrim sanctity [ihram] from Mecca itself. (al Muqaddima al Hadramiyya, Ba Fadl)

Tamattu from Mecca

Allah Most High says, ‘If in peacetime anyone among you combines the Visit with the Pilgrimage, he must offer such gifts as he can afford; but if he lacks the means let him fast three days during the Pilgrimage and seven when he has returned; that is, ten days in all. That is incumbent on him whose family is not present at the Holy Mosque. Have fear of God, and know that God is stern in retribution.’ (Qur’an, 2:196)

This verse tells us that there is an expiation for combining or merging Hajj with Umra [tamattu]. It also tells us that this does not apply to people in Mecca itself. (al Iklil, Suyuti)

Also, the Prophet (Allah bless him and grant him peace) appointed Mecca itself the Miqat of the people of Mecca. (Bukhari) In view of this, there is no expiation for someone who merges Hajj and Umra from Mecca. (al Muqaddima al Hadramiyya, Ba Fadl)

The Spirit of Sacrifice

Al Qafal al Shashi (291-365 AH), one of the greatest Shafi’i scholars of Central Asia, explains the spirit of the sacrifice in the following way:

‘When one worships Allah by sacrificing an animal, it may be interpreted as [the slave saying], ‘I have done something wrong, and I feel that the only possible way to amend the wrong is to take my own life. But in the spite of that, You [Allah], in Your infinite mercy have forbidden me to take my own life, so I have slaughtered this animal as You have ordered in lieu of taking my own life.’

‘Now if this sacrifice happens … after leaving pilgrim sanctity by stoning the pillars, then the sacrifice has the sense of gratitude, in the sense that a slave may well revere his master so much that he expresses his gratitude by offering to take his own life as a sacrifice dedicated to him…

‘That said, Allah in His mercy has forbidden people to worship Him in such a way, and has placed animal sacrifices in place of human self-sacrifice …

‘As for the sacrifice offered for having had performed a Tamattu or qiran Hajj, even though it is not done by way of amending a sin, it is more closely related to the idea that the sacrifice is offered out of gratitude, and that the default assumption is that one performs the rites of Hajj and Umra properly, i.e. individually.

‘So when such a person merges the two, and then thereby does not make an independent entrance into pilgrim sanctity [ihram] … this takes the form of a dispensation and ease from Allah, while also being tinged by the hew of a shortcoming in that it constitutes merging two acts of worship [in one].

‘[In this case,] the wisdom in offering a sacrifice should be understood as an expression of gratitude for the dispensation, and as penance for the bad choice of not keeping each act of worship independent … This is because someone who chooses to do the lesser of two good deeds have fallen short, even though he has not sinned.’ (Mahasin al-Sharia, al Qaffal al Shashi)

I pray this helps.

[Ustadh] Farid Dingle

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies,he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to craft lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language

Angry During Pilgrimage

Answered by Shaykh Abdul-Rahim Reasat

Question: I got angry with my mother during the Hajj. I don’t know what happened to me, but I was so angry, and I could not control myself. I am crying every night after that. Can you please tell me if there is any way to ask forgiveness to Allah and my mother?

Answer: Assalamu ‘alaykum wa rahmatullah wa barakatuh

I pray you are well.

You have no need to worry; there is no sin which Allah Most High is not prepared to forgive. Ask Allah for forgiveness, and speak to your mother, and ask her to pardon you too.

Allah Knows Our Weakness

Having created us, Allah is well aware of our weaknesses and flaws. He told us in a hadith in which the Prophet, Allah bless him and give him peace, quoted him, “My servants! Indeed you keep sinning day and night, yet I [am willing to] forgive all sins! So ask Me for forgiveness: I will forgive you.” (Muslim)

What a beautiful hadith this is! Turn to Allah, and ask. Then carry on with things, confident in the promise of Allah Most High.

Speak to your Mother

It may be a good idea to speak to your mother to explain your side to her. From your question, it seems that you were very concerned about her wellbeing, and performing tawaf in that crowd was, in fact, not the best course of action for her.

Sometimes, in stressful situations, it can easy for people to get upset, or a bit angry. I’m sure if you explain this to her, she will appreciate that it was your love and concern for her that was your motive. And, after all, mothers are very forgiving.

Don’t worry about your Hajj. Allah’s mercy is vast, as is His generosity. Perhaps your Hajj was accepted because of that concern you felt for your mother…

May Allah accept your Hajj and that of everyone else who performed it and grant you all the fullest of rewards for it. Amin.

[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 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.

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.

Is My Umra Valid?

Shaykh Abdul-Rahim Reasat is asked about the validity of Umra if a sister has doubts about purity.

I went on Umra during my period. My periods stop on the sixth day, but this time it didn’t stop until the thirteenth day. On the twelfth day I went and did Umra, thinking I am now in istihada [period of abnormal bleeding], and did tawaf and sa’i [moving back and forth between Safa and Marwa] after entering tuhr [a state of purity] and making wudu.

Yet I am still doubtful whether I was right or wrong. Please help me and answer my question. And if I was wrong please tell me what to do.

I pray you are well.

Your Umra was valid – provided you were able to remain in a state of wudu during your tawaf. If not, you need to sacrifice a sheep in Mecca.

Continuation Of Blood

If bleeding persists after the number of days you usually see it – 7, for example – you should not pray your prayers as there is a chance that the number of days you menstrual cycle lasts may change. If it stops before ten full days then this is your new cycle – 9, for example.

If, however, it continues past ten days then you assume that your menstrual cycle lasted the original number of days (7) and everything else was istihada. This means you all have to repeat the missed prayers from the day of the cycle ending until the point you realized the bleeding was istihada.

(Birgivi, Dhukhr al-Mutaʾahhilin; Kasani, Badaʾiʿ al-Sanaʾiʿ).

May Allah grant you the best of both worlds.

Abdul-Rahim

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.

What Are the Rulings of Ihram?

Answered by Shaykh Abdul-Rahim Reasat

Question: Asslamu Alaykum

I want to know about the rulings of ihram according to the Sunnah, for example, what can you wear under it? Can you please cover them?

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

Thank you for your question.

A State of Sanctity

Strictly speaking, the Ihram is a state one enters into to demonstrate one’s veneration for the Sacred Precinct (Ḥaram) around Mecca. One may not pass the boundary delineated by by the Landmarks (Miqāt, pl. Mawāqīt) except in a state of Ihram if one is intending to enter Mecca. If one intends to go to a place within this boundary, he may pass without an ihram, and then later enter Mecca without an ihram.

Conditions for the validity of an Ihram

1. That one be a Muslim.

2. Intention: one must intend either a Hajj, ʿUmra or a combination of the two when passing the Miqāt.

3. Recitation of the talbiya (Labbayk Allahumma labbayk…) or any other form of remembrance that venerates Allah. The intention combined with the talbiya puts one in a state of ihram.

4. One must refrain from sexual intercourse and all forms of foreplay before standing at ʿArafa during Hajj, and before the first circling of the Kaʿba (tawaf) during an ʿumra, otherwise, its validity will be vitiated.

The Sunnas of Ihram

1. One should have a bath, or perform wudu if a bath is not possible, because the Messenger of Allah bathed before entering ihram (Tirmidhi) and told others to do so to (Muslim).

2. Wearing a wraparound (Izār / lungi) and and cloak (ridāʾ). Sewn garments should be avoided unless they are worn in an unconventional manner.

3. Performing two units of prayer.

4. Reciting the talbiya out loud thrice and then frequently on one’s journey when going over a hill, descending a valley, after prayers, and in any possible situation.

Some Recommended Actions

1. Removing unwanted bodily hair, clipping one’s nails, combing one’s hair and applying perfume. It is superior to apply it only to one’s clothes to avoid a difference of opinion (Radd al-Muhtar).

2. Wearing two new or washed white cloths.

3. Wearing sandals which do not cover the front of the foot where shoelaces are usually tied.

4. Making a verbal intention.

5. Making one’s intention immediately after the prayer.
(Abul-Hajj, Ṣalaḥ, al-Jamiʿ fi ahkam al-siyam, wa al-iʿtikaf wa al-hajj wa al-umra).

It’s advisable to study the rulings of Hajj and Umra well before setting off in order to ensure their validity. Some people neglect this and end up confused, or making costly mistakes.

May Allah grant you the best of both worlds.

[Shaykh] Abdul-Rahim Reasat

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 to study and sit at the feet of some of the most erudite scholars of our time.

Over the following eighteen months he studied a traditional curriculum, studying with 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 Fiqh, Usul al-Fiqh, Theology, Hadith Methodology and Commentary, Shama’il, 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 amongst others. He was also given two licences of mastery in the science of Qur’anic recital by Shakh Samir Jabr and Shaykh Yahya Qandil.

His true passion, however, arose in the presence of Shaykh Ali Hani, considered by many to be one of the foremost tafsir scholars of our time who provided him with the keys to the vast knowledge of the Quran. With Shaykh Ali, he was able to study an extensive curriculum of Qur’anic Sciences, Tafsir, Arabic Grammar, and Rhetoric.

When he finally left Jordan for the UK in 2014, Shaykh Ali gave him his distinct blessing and still recommends students in the UK to seek out Shaykh Abdul-Rahim for Quranic studies. Since his return he has trained as a therapist and has helped a number of people overcome emotional and psychosomatic issues. He is a keen promoter of emotional and mental health.

Is It Permitted to Wear a Protective Amulet Whilst in a State of Pilgrim Sanctity?

Answered by Ustadh Tabraze Azam

Question: Assalam alaykum

Is it permitted to wear a protective amulet whilst in a state of pilgrim sanctity?

Answer: Assalamu alaikum wa rahmatullah,

Yes, it is permitted to wear a protective amulet (ta‘widh/ruqya) whilst in a state of pilgrim sanctity (ihram).

Stitches and stitching aren’t inherently impermissible, but rather, the interdiction relates to wearing clothing in a normal manner. Accordingly, watches, [eye] glasses, belts and the like are excusable as they are not considered to be clothing.

Tabarani and Daraqutni both relate from Ibn ‘Abbas (may Allah be well-pleased with him) that he permitted the wearing of a ring and the like in a state of pilgrim sanctity. Similar reports can be found from ‘A’isha (may Allah be well-pleased with her).

[Birgivi, al-Tariqa al-Muhammadiyya; ‘Ayni, Minhat al-Suluk fi Sharh Tuhfat al-Muluk (299); Shurunbulali, Maraqi al-Falah, with Tahtawi’s Gloss (2.414)]

Please also see: Is Using a Ta’wiz (Amulet) Permissible? and: Can I Wear Stitched Footgear, Belts, or a Backpack While in Ihram? and: Can Women Wear Ornaments While Performing Umrah? and: A Hajj Reader

And Allah Most High knows best.

wassalam,

[Ustadh] Tabraze Azam

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Tabraze Azam holds a BSc in Computer Science from the University of Leicester, where he also served as the President of the Islamic Society. He memorised the entire Qur’an in his hometown of Ipswich at the tender age of sixteen, and has since studied the Islamic Sciences in traditional settings in the UK, Jordan and Turkey. He is currently pursuing advanced studies in Jordan, where he is presently based with his family.

Can I Perform Multiple Umrahs?

Answered by Shaykh Umer Mian

Question: Assalamu alaykum

I intend on performing my umrah soon. Can I perform multiple umrahs there?

How should I do this?

Answer: Wa alaikum as-salam wa rahmatullahi wa barakatuhu

Short answer:

Yes, you can perform as many umrahs as you wish. While in Makkah, perform additional umrahs by first going to Masjid Aisha (may Allah be pleased with her) and entering the state of ihram from there. Then, complete the umrah as normal (tawaf, sa’ee between Safa and Marwa, and shaving/shortening hair).

Detailed answer:

Yes, you can perform umrah as many times as you’d like. This means you can travel to Makkah and perform a first umrah, and then perform additional umrahs during your stay in Makkah. For the initial umrah, you are traveling to Makkah coming from outside the legal boundary marked by the Sacred Law (miqat). In this case, you must enter the state of ihram before passing this legal boundary (miqat). Keep in mind that the city of Jeddah is within the miqat. Hence, those who will be landing at Jeddah airport with the intention of Hajj or Umrah must enter ihram either a) before boarding the plane, or b) inside the plane before the plane flies over the miqat (often times the pilot will announce this point).

After coming to Makkah and performing the initial umrah, you will now be considered like the people of Makkah (for the purposes of ihram ruling). That means if you wish to perform another umrah during your stay, you need to go outside the haram of Makkah and enter the state of ihram from there. Be aware that the haram of Makkah (الحَرَم المكّي) is not the same as the al-Masjid al-Haram. The haram of Makkah refers to the area around Makkah that is deemed sacred land in Islam. It extends for several miles in all directions around Makkah, and its limits are marked by signs placed on major roads. Masjid A’isha (may Allah be pleased with her), which is also known as Masjid Tan’eem or Masjid Umrah, is one location outside the haram of Makkah from which it is permissible to enter ihram for your additional umrahs. Although Masjid A’isha is preferred, going to any location outside the haram of Makkah would suffice.

(الدر المختار) الْمِيقَاتُ ( لِمَنْ بِمَكَّةَ ) يَعْنِي مَنْ بِدَاخِلِ الْحَرَمِ ( لِلْحَجِّ الْحَرَمُ وَلِلْعُمْرَةِ الْحِلُّ ) لِيَتَحَقَّقَ نَوْعُ سَفَرٍ وَالتَّنْعِيمُ أَفْضَلُ

It is stated in al-Durr al-Mukhtar, an authoritative reference of Sacred Law according to the Hanafi school:
“For anyone inside the haram of Makkah, the miqat (legal boundary for ihram of Hajj or Umrah) is to go outside the haram of Makkah (what’s referred to as ‘Al-Hill’). By doing so, one achieves some form for travel (fulfilling the travel requirement of Hajj/Umrah). The best place to do this is al-Tan’eem (now known as Masjid A’isha).”

Regarding the umrah of the Messenger of Allah (peace and blessings of Allah be upon him), it is reported in a hadith narrated by Anas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) made umrah a total of four times (see Kitab al-Hajj from Sahih al-Bukhari and Sahih Muslim), each one in a different year. However, this in no way prohibits one from performance of multiple umrahs on one trip, as it falls under the general permissibility indicated by the following textual evidences:

إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا وَمَنْ تَطَوَّعَ خَيْرًا فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ (البقرة 158)

Behold! Safa and Marwa are among the Symbols of Allah. So if those who visit the House in the Season or at other times, should compass them round, it is no sin in them. And if any one obeyeth his own impulse to good,- be sure that Allah is He Who recogniseth and knoweth (Qur’an 2:158).

عَنْ أَبِي هُرَيْرَةَ – رَضِيَ اللَّهُ عَنْهُ – قَالَ: قَالَ رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : العمرة إلى العمرة كفارة لما بينهما (متّفق عليه)

Narrated by Abu Hurayrah (may Allah be pleased with him): the Messenger of Allah (peace and blessings of Allah be upon him) said: “(The performance of) Umrah is an expiation for the sins committed between it and the previous Umrah.” (Agreed upon by Bukhari and Muslim).

عَنْ أَبِي هُرَيْرَةَ – رَضِيَ اللَّهُ عَنْهُ – قَالَ: قَالَ رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: مَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ (رَوَاهُ الْبُخَارِيُّ)

Narrated by Abu Hurayrah (may Allah be pleased with him): the Messenger of Allah (peace and blessings of Allah be upon him) said: “(Allah says:) My servant continues to draw near to me with supererogatory acts of worship until I love him.” (Bukhari).

Wassalam,
[Shaykh] Umer Mian

Is It Allowed to Delay the Intention for Hajj?

Answered by Ustadh Salman Younas

Question: Assalam aleykum

I am asking this question on behalf of my aunt. Unfortunately, she has her period and may not be able to make the intention for Hajj before leaving. Is it ok if she arrives in Saudi Arabia and makes the intention?

Answer: assalamu alaykum

Being in a state of menstruation does not prevent one from intending the Hajj and entering into a state of ihram. As such, your aunt may either enter ihram from India before she departs or she may enter it when reaching the designated miqat areas in Saudi Arabia.

This is clearly affirmed in the hadith, “When a menstruating women and those experiencing post-natal bleeding come to the miqat, they should perform a ritual-bath (ghusl), enter into ihram, and perform all the rituals of Hajj except circumambulating (tawaf) the Ka`aba.” [Abu Dawud]

[Ustadh] Salman Younas

Checked and approved by Shaykh Faraz Rabbani

Ustadh Salman Younas  graduated from Stony Brook University with a degree in Political Science and Religious Studies. After studying the Islamic sciences online and with local scholars in New York, Ustadh Salman moved to Amman where he spent five years studying Islamic law, legal methodology, belief, hadith methodology, logic, Arabic, and tafsir. He is currently a PhD candidate at the University of Oxford and continues his traditional studies with scholars in the United Kingdom.