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

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.


Diya for Car Accident Resulting in Death

Ustadh Tabraze Azam is asked about paying blood money and expiation due to the accidental death of someone.

If a Muslim is involved in a traffic collision which results in the death of an individual is he liable for diya and kaffara?

Usually, if a person unintentionally kills another, he is expected to pay the blood money (diya) and perform the expiation (kaffara). The former would commonly be paid with assistance from family members (‘aqila) over a period of time. However, there is some detail here depending on the nature of the accident, who did it and where it occurred.

Allah Most High says: “It is not lawful for a believer to kill another except by mistake. And whoever kills a believer unintentionally must free a believing slave and pay blood-money to the victim’s family – unless they waive it charitably…” and towards the end of the verse, “Those who are unable, let them fast two consecutive months – as a means of repentance to Allah.” (Sura al-Nisa 4:92)

Given the sensitive nature of the topic, I’d suggest consulting a local, reliable scholar with the specifics of the situation.

(Usmani, Buhuth fi Qadaya al-Fiqhiyya al-Mu‘asira (1.297); Ibn ‘Abidin, Radd al-Muhtar ‘ala al-Durr al-Mukhtar; Mawsili, al-Ikhtiyar li Ta‘lil al-Mukhtar)

Please also see The Punishment for Murder: Reconciling Verses 4:93 and 4:116.

And Allah Most High knows best.

Wassalam, Tabraze Azam

Checked and approved by Shaykh Faraz Rabbani.

‘Aqiqa for Adults – Is It Permissible?

Shaykh Abdul-Rahim Reasat is asked if it permissible to perform ‘aqiqa for an adult, and if so, how does one go about it.


Assalam alaykum wa rahmat Allah wa barakatuh.

My mother told me that she never had a ‘aqiqa done for her when she was a newborn. As such, I want to host one for her in the company of her family. My mother’s mother is currently alive and would insha Allah be present, however, her father has passed away.

Seeing as it is normally incumbent on the father to host the ‘aqiqa, is it permissible for someone else to financially host it in this circumstance? Can it be hosted by any one of her family members, including her children? Can it be a joint effort of multiple individuals or does it have to be carried out by one person only?

Given that she is an adult, does she have to be the one to carry it out for herself? We would like to host it for her as a surprise. Are there any rulings pertaining to this overall situation that we should be made aware of (that she is an adult, her father is not alive, that it is a surprise)?

Jazzakum Allah khayr for your time.


Wa alaykum assalam wa rahmat Allah wa barakatuh.

I pray you are well.

The ʿaqiqa is a sacrifice of an animal to give thanks to Allah for a newborn child. In the Hanafi school, according to one position, the ʿaqiqa is merely permissible (mubah), and recommended as a voluntary act of worship according to another. The Shafiʿi and Hanbali schools see it as an emphasized sunna, and the Maliki school recommends it.

Based on this, it is not necessary to perform it for your mother. Doing so with the intention of sacrificing for the sake of Allah, and to show thanks for the blessing of the life your mother was given is a very virtuous act. In fact, sacrificing is part of what Allah, Most High, Himself commanded His Messenger, Allah bless him and give him peace, to do in order to show thanks to Him.

Sacrificing and feeding people are clearly mentioned by the scholars of tafsir with regards to Sura al-Kawthar 108:2. (Biqaʿi, Nazm al-Durar) These are acts which show gratitude to the giver of the blessing, and are a means for His creation to benefit from this blessing through being fed.

Should you choose to perform an ʿaqiqa, there are no hard and fast rules on how it should be done. You may do it in whichever way in convenient for you. You can keep the meat, or distribute it raw or cooked; with he bones broken or otherwise. (Ibn ʿAbidin, Radd al-Muhtar; al-Muwsuʿa al-Kuwaitiyya).

May Allah allow us to always thank Him for His favors upon us.


Checked and approved by Shaykh Faraz Rabbani.