Understanding the Fundamentals of Hajj: A Comprehensive Guide
(1) Performing Hajj without a permit is legally a crime in Saudi Arabia, and this law has become more stringent in recent years. This year, the restrictions are even stricter compared to last year. To all the residents of Saudi Arabia, I would like to advise you not to perform Hajj without a permit, as it will put you in serious trouble.
(2) Many people mistakenly consider the clothes as the Ihram. In reality, the Ihram is the intention to perform Hajj or Umrah at the designated Miqat. You may see women in their regular clothes, only making the intention by saying “Labbayk Umrah” or “Labbayk Hajj.”
(3) If a person passes through the Miqat and makes the intention for Hajj but does not wear the Ihram clothes, and later wears them after crossing the Miqat or after reaching Makkah, then they must do one of the following three things: either fast for three days, sacrifice an animal, or feed six poor people because they have used stitched clothes during the state of Ihram. If a person does not make the intention at the Miqat, and instead wears the Ihram clothes after passing the Miqat (even if it’s from the Masjid Aisha), they must sacrifice an animal.
(4) Nowadays, many people travel to Jeddah for convenience and wear their Ihram from there. Such individuals must do one of the following: either go to one of the Miqats to wear the Ihram, or if they bypass the Miqat, they must offer a penalty (dam).
(5) It is preferable to wear Ihram for Hajj on the 8th of Dhul-Hijjah and proceed to Mina. (A person performing Tamattu’ may perform Umrah before the 8th of Dhul-Hijjah and then become halal.) If someone faces difficulty and can only wear Ihram on the 9th of Dhul-Hijjah, they can still easily perform Hajj Ifrad or Hajj Qiran. They can proceed directly to the plain of Arafat and perform the Hajj like a person performing Qiran or Ifrad. However, if they wish, they may face some difficulty and perform Tamattu’ on the 9th of Dhul-Hijjah. In this case, they would first go to Makkah to perform Umrah and then reach Arafat before sunset; otherwise, their Hajj will not be valid.
(6) A child’s Hajj is valid, but it does not absolve the child from the obligation of Hajj. Once the child reaches adulthood, they must perform Hajj as an adult.
(7) For a woman, Hajj becomes obligatory when she has both the physical and financial ability, and a mahram (such as a father, brother, son, uncle, husband, or son-in-law) accompanies her. If a woman performs Hajj without a mahram, the Hajj is valid, but she will be sinful. If a woman does not have a mahram, it is permissible for her to appoint someone to perform Hajj on her behalf using her own money.
(8) The presence of menstruation (Hayd) or postpartum bleeding (Nifas) does not prevent a woman from performing Hajj. If a woman gets her period at the Miqat or during the journey, she should still perform the Ihram and make the intention for Hajj.
Ibn Abbas (RA) narrates that the Messenger of Allah ﷺ said:
“When a woman in menstruation or postpartum bleeding reaches the Miqat, she should take a bath and wear the Ihram, and perform all the rituals of Hajj except the Tawaf of the Ka’bah.”
(Sunan Abu Dawood, Hadith No. 1744, authenticated by Imam Albani in Sahih Sunan Abu Dawood)
(9) It is permissible for a financially capable but physically disabled man or woman to delegate someone to perform Hajj on their behalf. The person performing Hajj on behalf of the disabled person must have performed their own Hajj first. This is supported by the narration of the Shabirmah incident.
(10) If someone sponsors another person to perform Hajj with the intention of earning reward (and not for personal gain), the Hajj is still valid. Both the sponsor and the person performing Hajj on their behalf will be rewarded by Allah.
(11) Regarding performing Hajj on behalf of a deceased person, there are two opinions among the scholars. Ibn al-Qayyim (rahimahullah) said that if the deceased person had made a will for Hajj, then Hajj can be performed on their behalf. However, if there was no will, and the deceased person had abandoned Hajj out of laziness, then Hajj will not be performed on their behalf as a form of reprimand. The opinion of the majority of scholars is that Hajj can be performed on behalf of a deceased person, whether they made a will or not.
(12) Once the ability to perform Hajj is attained, it should be done without any delay. However, many people have the misconception that they should wait until old age to perform Hajj. This is a grave mistake. The result is that death may come before they can perform the Hajj rites, or those who perform Hajj in old age have to endure great difficulty.
(13) If a person has a debt but can easily repay it or if the creditor has granted an extension, they can perform Hajj. In this case, the Hajj is valid. However, if the debt is burdensome, repayment is difficult, or the creditor is demanding payment without any extension, then performing Hajj is not advisable. If such a person performs Hajj in this condition, their Hajj will be valid, but they will be sinful.
(14) If a blind person has the financial and physical ability to perform Hajj and can afford to hire someone to accompany them, then Hajj is obligatory upon them. They should perform Hajj themselves, taking a companion to assist them (and appointing a representative for the ritual of throwing pebbles). If, despite assistance, they cannot manage the journey or perform the rites, they should appoint someone to perform Hajj on their behalf. The Prophet ﷺ ordered a blind companion to come and pray in the mosque even though they had no one to assist them.
(15) Many women do not realize that wearing a niqab or burqa (with an opening near the eyes) during the state of Ihram is prohibited. This is one of the prohibitions of Ihram, and a penalty (fidyah) must be paid for committing this act. Similarly, the practice of exposing oneself in public is common among women, which is a great trial and a significant sin.
(16) It is commonly believed among women that the face should not be covered during Hajj. This belief is incorrect. A woman must observe the hijab and cover her face from non-mahram men, whether during Hajj or at any other time. If no non-mahram men are present, there is no harm in leaving the face uncovered.
(17) There is also a common mistake among men, which is keeping the right shoulder always uncovered, known as “Idtiba’.” This is only required during Tawaf, but many people are seen maintaining this position during other rites such as in Mina, Muzdalifah, Sa’i, and even when they initially put on Ihram at the Miqat.
(18) Many people avoid performing Hajj Tamattu’ or Qiran, or neglect offering the sacrificial animal (Hadi) due to fear of the cost. They also become negligent when it comes to performing the penalty (dam) by sacrificing an animal. I would advise such people to perform Hajj Tamattu’, as it is the most virtuous. If they cannot afford to offer the sacrificial animal, they can fast for ten days instead (three days during Hajj and seven after returning). Similarly, if someone is required to perform a dam for leaving a wajib (obligatory) act but cannot afford it, they can also make up for it by fasting for ten days.
Note: Some of the issues mentioned here are subject to differences of opinion among the scholars. Therefore, discussions can be held based on evidence and with respect for the different viewpoints. I have discussed all of the above matters with Sheikh Abdulaziz Al-Muhanna of Saudi Arabia, who has served as the director of the Department of Da’wah in Qassim and is currently involved in ministry work.
By MAQUBOOL AHMAD SALAFI
Center for Da’wah and Guidance, Ta’if