Q. What are the things that the Muhrim must avoid?
A. The Muhrim must avoid nine prohibited things that the scholars have explained. They are:
- Cutting the hair
- Cutting the nails
- Wearing a garment with a seam in it
- Covering the head
- Killing game animals
- Sexual intercourse
- Touching women with lust.
The Muhrim has been prohibited from all of these things until he removes his ihram. In the first state of removing the ihram, all of these prohibited things become allowed except for sexual intercourse. Then, when he completes the second state (of removing ihram), sexual intercourse becomes lawful for him.
These things are divided into four categories:
First category - Fidyah: requires ransom of atonement to be made, but the Hajj is not invalidated by it. Among this category are the first five things mentioned above.
Second category –Al-Jaza: requires compensation or sacrifice similar to it and like it, and in that falls the hunting game animals.
Third category: nullifies the Hajj and it does not require a sacrifice. In this category falls the marriage contract.
Fourth category: does not nullify the Hajj and it requires a ransom of atonement (Dam) and it is touching with lust.
Fatwa by: Ash-Shaykh Ibn Jibreen
Hajj for a person who abandons the prayer
Q. What is the ruling on the person who performs Hajj intentionally or due to laxity concerning it? Does his performance of Hajj suffice him for completing the obligatory Hajj of Islam?
A. Whoever performs Hajj while he abandons the prayer, if he does so due to rejecting the obligation of prayer, then he has disbelieved according to the consensus of the scholars and his Hajj is not correct. However, if he abandoned it due to being negligent about it and heedless of it, then there is a difference of opinion about this among the people of knowledge. Among them there are those who thing that his Hajj is correct and among them there are those who do not think that his Hajj is correct. The correct view is his Hajj is not correct. This is due to the Prophet’s statement: “The covenant that is (a separation) between us and them is the prayer, so whoever abandons it, then he has disbelieved.” (Ahmad 5:346)
Fatwa by: Ash-Shaykh Ibn Baz
Q . Is it permissible for a woman to assume Ihram in any clothing that she wishes?
A. Yes, she may assume Ihram in whatever she wishes. She does not have to have any specified clothing for Ihram as some of the common people think. However, it is better that her Ihram be in clothing that is not beautiful and that does not attract gazes, because she will be mixing with the people. Rather, the clothing should be plain clothing that does not contain any temptation.
In reference to the man, it is better for him to assume Ihram in two white garments – a lower waist garment and an upper garment. If he assumes Ihram in something other than two white garments, there is no harm in that. Indeed it has been confirmed from the Messenger (swa) that he performed Tawaf while wearing a green Yemeni mantle. It is confirmed from him that he (swa) wore a black turban. Thurs, the conclusion is that there is no harm in the person assuming Ihram in a garment that it is not white.
Fatwa by: Ash-Shaykh Ibn Baz
Appointing someone to stone the pillars
Q. When is it permissible to appoint someone to stone the pillars and is there any restriction about days during which it is not permissible to appoint someone?
A. It is permissible to appoint someone else for stoning all of the pillar, for the sick person who is unable to throw the stones, the pregnant woman who fears for herself, the breast feeding woman who has no one to look after her infant, the extremely old man and woman, and other similar to them. This applies to all of those who are unable to throw the stones. Likewise, the guardian of the male and female child throws for them. The appointed person throws for himself and for the person he is appointed for a one place of standing and at each pillar. He begins with himself, and then he throws for the person who appointed him unless he is performing an optional Hajj, in which case he is not required to begin with himself. However, it is not permissible for someone to throw stones on behalf of another unless he is performing Hajj. In reference to the person who has not performed Hajj, he may not be appointed to throw for someone else and his throwing is not accredited to anyone else.
Fatwa by: Ash-Shaykh Ibn Baz
Whoever died without performing Hajj, Hajj is performed for him from his wealth
Q. A man died without fulfilling the obligation of Hajj and he made a will that Hajj be performed for him from his wealth. This, the question is concerning the correctness of this Hajj, and is the Hajj performed by someone else like his performing Hajj for himself?
A. If the Muslim dies without performing his obligation of Hajj while he has completely fulfilled the conditions of its obligation, it is obligatory that Hajj be performed for him from his wealth that he left behind. It makes no difference whether he left a will to do that or not. If someone else performs hajj for him from those whose Hajj is considered correct, and the person has already performed the obligation of Hajj for himself, his Hass for the deceased is correct. There is no doubt that it is obligatory upon him to make haste in performing the Hajj if he is able to before he dies. This is due to the evidences of the Islamic law that prove that, it is feared that he has committed a sin in delaying it.
Fatwa by: The Permanent Committee
The sacred rites of Pilgrimage cannot be on behalf of two people.
Q. We go to Makkah Mukarramah every year to perform Umrah during the blessed month of Ramadan. Every time we go, I make intention to perform Umrah for my father, and then the next time I make intentions to perform it for my mother. However, the last time we went I intended it for both of them together. Then when I asked about this Umrah, I was told that it is counted for me and not for them. Is this correct?
A. Yes, this is correct according to the people of knowledge. They say that verily the sacred rites (of pilgrimage) cannot be on behalf of two people. The sacred rites can only be for one person. Either it is for the person (performing it) or his or his mother and so forth. It is not possible for the person to say the Talhiyyah (for intending the Hajj or Urmrah) for two people. If this done, it is not correct for them and the pilgrimage is for him (the person who is making it).
However, I say that the person should make the righteous deeds for himself, such as Umrah, Hajj, charity, prayer, recitation of the Quran and other than that. This is because the person is in need of these righteous deeds. A day will come when he will wish that there is even one good deed in his record of deeds. The Prophet (swa) did not direct his Ummah to dedicate righteous deeds to their mothers and fathers, whether they are living or dead.
The Prophet (swa) only directed his Ummah to supplicate for the deceased when he said: “When the person dies, his deeds are cut off except for three: perpetual charity or knowledge from which benefit is gained or a righteous child who supplicates for him” (Muslim no. 1631).
Notice his statement: “or a righteous child who supplicates for him.” He did not say: “or a righteous child who recites Quran for him or prays two rakats for him or performs Umrah or Hajj for him or fast for him.” Rather, he said: “or a righteous child who supplicates for him” even when the context of the discussion is concerning the righteous deeds. This proves that it is better for the person to supplicate for his parents instead of performing righteous deed for them that he dedicates for them.
In spite of this, there is no harm that a person does a righteous deed while making is for his parents or one of them. However, concerning Hajj or Umrah, he cannot make the Talbiyyah when intending the act for both of them.
Fatwa by: Ask-Shaykh Ib’Uthaimin