النص المفهرس

مكة ثانياً بخلاف من جاء من الهند مثلاً بقصد الحج أولا، وأنه يقصد دخول
جدة تبعاً ولو قصد بيعاً وشراء لا يقال. (لباب المناسك مع شرحه: ص ٩٦،
بيروت. وغنية الناسك: ٣٢)
Irshād as-Sārī:
قال في رد المحتار عند قول صاحب الدر: وبذه حيلة الآفاقي يريد دخول مكة
بلا إحرام، ثم إن بذه الحيلة مشكلة، لما علمت من أنه لا يجوز له مجاوزة
الميقات بلا إحرام ما لم يكن أراد دخول مكان في الحل لحاجة، وإلا فكل آفاقي
يريد دخول مكة لا بد أن يريد دخول الحل ... قال العلامة الرافعي في تقريره:
قوله: لكن ينافيه قولهم ثم بدا له دخول مكة الخ، يندفع الإشكال في بذه
المسئلة بأن المجوز لدخول مكة غير محرم أحد أمرين: الأول: أن يقصد الحل
لحاجة، ثم يبدو له دخول مكة، وبذا ما ذكره في الكافي واللباب والبدائع.
والثاني: أن يقصد دخول الحل قصداً أولياً مع قصد دخول مكة قصداً ضمنياً،
وبو ما أشار له في البحر، وذكره في شرح اللباب، وہو مرادبم بالحيلة. (ارشاد
السارى الى مناسك الملا على القارى على بامش شرح اللباب: ٩٧، فصل فى
مجاوزة الميقات بغير احرام، بيروت)
Ghunyah an-Nāsik:
وعن بذا قيل: إن حيلة آفاقي يريد دخول مكة لحاجة بلا إحرام أن يقصد
البستان لكن لا تتم الحيلة إلا لمن يقصد البستان قصداً أوّلياً بحيث لا
يكون سفراً إلا لأجله. (غنية الناسك فى بغية المناسك: ٣٢، مطلب دخول
الآفاقي الحل لحاجة)
Allāh ta ālā knows best.
441

Drivers and agents crossing the mīqat without ihram
Question
Is it permissible for drivers and agents to go to Makkah without an
ihrām? They say that it is a haraj (inconvenience) for them.
Answer
Bearing in mind that drivers and agents have to go several times daily
to Makkah, the ihram ought not to be necessary for them. However,
those who do not go every day, like certain agents, it will be essential
for them to be in ihrām.
Na'e Masā'il Aur 'Ulamā' Ke Faysle:
In present times, traders, office workers, taxi drivers and other similar
workers have to enter the Haram every few days, daily, and some of
them more than once a day. In such a situation, it is extremely difficult
to impose the ihram and the performing of 'umrah on these people.
Thus, there will be leeway for such people to enter the boundaries of
the Haram without ihram.1
'Umdah al-Qārī:
قال أبو عمر: لا أعلم خلافاً بين فقهاء الأمصار في الحطابين ومن يدمن
الاختلاف إلى مكة ويكثره في اليوم والليلة أنهم لا يأمرون بذلك لما عليهم
فيه من المشقة. (عمدة القارى: ٧۶٣٠، باب دخول الحرم ومکة بغیر احرام، دار
الحديث ملتان)
Al-Hidāyah:
من كان داخل الميقات له أن يدخل مكة بغير إحرام لحاجته لأنه يكثر
دخول مكة وفى إيجاب الإحرام في كل مرة حرج بين. (الهداية: ١٢٣٥، فصل في
المواقيت)
Jadīd Fiqhī Mabāhith:
Business people of today need to enter and leave the Haram
repeatedly. For example, the people of Makkah have to go repeatedly
to Madinah; and vice versa for the sake of business. If they were
1 Qādī Mujahid al-Islam Sahib Qāsmī: Na'e Masā'il Aur 'Ulama' Ke Faysle, p. 37.
442

instructed to tie ihram and perform 'umrah on each occasion, it will
cause immense difficulties for them. The question which comes up is
this: Is there any concession for them from the Shari' ah?
The answer is that there is no concession for those who go once a
month or once every two months. However, those who go daily or
every week, we see two ways in which they can pass the mīqat without
ihrām ...
The second way: There is a narration of Hadrat 'Abdullah ibn 'Abbas
radiyallahu 'anhu which states that those who bring firewood from
beyond the mīqat, workers, traders and others who are earning a
living who have to leave repeatedly are permitted to pass the mīqat
without ihrām.
This is because if they are imposed to wear the ihram on each
occasion, there is the danger of severe hardships. The narration of Ibn
'Abbās radiyallāhu 'anhu is quoted in Musannaf Ibn Abī Shaybah, Nukhab
al-Afkār, etc. as follows:
عن ابن عباس رضى الله تعالى عنهما قال: لا يدخل أحد مكة إلا بإحرام إلا
الحطابين والعمالين وأصحاب منافعهما، الحديث. (نخب الافكار قلمى: ٥٢١٩،
مصنف ابن أبى شيبة: ٤٢١١، طحاوى شريف من عطاء: ١٤٣٨، تلخيص الحبير:
1
·(1/1)
Those who submitted articles on this issue hold two views. The
majority of the scholars present - on the basis of necessity and the
experiencing of difficulties - give preference to the view of the
majority of the Imams, and give permission to enter the Haram
without ihrām. Their names are as follows:
Maulānā Khalid Sayfullāh Rahmānī
Maulānā Muslih ad-Dīn Barodwī
Maulānā Zubayr Ahmad Qāsmī
Maulānā ‘Azīz Akhtar Qāsmī
Maulānā Mahbūb ‘Alī Wajīhī
Maulānā ‘Atīq Ahmad Qāsmī
1 Jadīd Fiqhī Mabāhith, vol. 13, p. 161, 35, 37.
443

Maulānā Jamīl Ahmad Nadhīrī
Maulānā 'Abd al-Qayyūm Pālanpūrī
Maulānā As adullah Qāsmī
Maulānā Sultan Ahmad Islāhī
Maulānā Ishtiyāq Ahmad A‘zamī
Maulānā Abrār Khan Nadwī
Maulānā Muhammad Abrār al-Haqq Qāsmī
Maulānā Muhammad Nūr Qāsmī
Maulānā Thanā'ul Hudā Qāsmī
Maulānā Abū Sufyan Miftāhī
Maulānā Sadr ‘Ālam Qāsmī
Maulānā Khurshīd Ahmad A‘zamī
Maulānā Manzūr Ahmad Qāsmī
Maulānā 'Abd al-Miftāh 'Ādil
Maulānā Akhtar Diyāʼ Qāsmī
Maulānā Muhammad 'Umar Falāhī1
Allāh ta'ālā knows best.
Ihrām for those approaching Jeddah via ship
Question
A person from India or Pakistan is coming to Jeddah by ship. Yalamlam
[which is the mīqat] is left far to one side without the ship sailing in
line with it. Can such a person tie the ihram in Jeddah?
Answer
Our seniors have differences of opinion in this regard. Hadrat Muftī
Muhammad Shafi Sahib rahimahullah is of the view that the person
can delay the ihrām until Jeddah. However, Hadrat Maulānā Yusuf
Bannūrī rahimahullah was of the view that it is not permissible to delay
the ihram until Jeddah. Anyway, Hadrat Muftī Muhammad Shafi Sahib
rahimahullah also noted that it will be more cautious for a person to tie
the ihram before he comes in line with Yalamlam.
1 Jadīd Fiqhī Mabāhith, vol. 13, p. 19.
444

Jawahir al-Fiqh:
Bearing in mind that the 'ulama' differ on this issue, caution lies in a
person wearing ihram while he is on the ship before passing
Yalamlam, or he must wear it before he can disembark on the shore of
Jeddah. I am saying this because the jurists state that when there are
different views of this nature, it will be better to follow the one in
which there is more caution. In this way, there will remain no
differences of opinion in a person's act of worship. Apart from the
above difference, all scholars are of the view that it is best to tie the
ihrām before the mīqat. In fact, some Ahadith mention the virtue of
tying the ihram from one's very house provided there is no danger of
committing the prohibitions of ihram. If a person feels that it will be
difficult for him to abstain from the prohibitions of ihram for such a
long time, it will be better for him to delay it until the last limit.
Furthermore, this person must take this much precaution that his
ihrām is beyond the differences of the 'ulama'.1
Fatāwā Mahmūdīyyah:
When the old route was followed when travelling by ship, the ihram
used to be tied by the pilgrims when they reached in line with
Yalamlam. This has been the practice of the senior 'ulama' jurists of
India. Now too, this practice is the most cautious one. Although
present day geographers say that neither does Yalamlam fall on the
route nor do they cross in line with it, and that it means that the ihram
must be tied in Jeddah, caution demands that the previous ruling be
followed.2
For more details refer to: 'Umdah al-Fiqh, vol. 4, pp. 90-93; Fatāwā
Rahīmīyyah, vol. 6, pp. 407-410; Ahsan al-Fatāwā, vol. 4, p. 564.
Allāh ta'ālā knows best.
1 Jawahir al-Fiqh, vol. 1, p. 489.
2 Fatāwā Mahmūdīyyah, vol. 10, p. 379.
445

QIRĀN, TAMATTU' AND IFRĀD
A person made intention for ifrad and then wants to perform qiran
Question
A person first made an intention for ifrad hajj. Before he could
commence with the actions of hajj, he makes an intention for qiran. Is
this valid?
Answer
It is correct to change the intention for qiran before commencing with
the actions of hajj, and the dumm of qiran will become wajib. However,
it is not good to do this.
Ad-Durr al-Mukhtār:
والقران لغة الجمع بين شيئين، وشرعاً أن يهل أي يرفع صوته بالتلبية بحجة
وعمرة معاً حقيقة أو حكماً بأن يحرم بالعمرة أولاً ثم بالحج قبل أن يطوف لها
أربعة أشواط، أو عكسه بأن يدخل إحرام العمرة على الحج قبل أن يطوف
للقدوم وإن أساء. وفي الشامية: قوله وإن أساء أي وعليه دم شكر لقلة
إساءته، ولعدم وجوب رفض عمرته. (الدر المختار مع الشامى: ٢٥٣١، سعيد)
وانظر أيضا: البحر الرائق: ٢٣٥٦، كوئته. وفتاوى بنديه: ١٢٣٧. وبدائع الصنائع:
٦٧ (٢، سعيد. ومعلم الحجاج: ٢٧١)
Allāh ta'ālā knows best.
A person has the means for qurbanī but he performs ifrad
Question
A wealthy person left to perform ifrad hajj with his wife, two
daughters and a sister. On his return, he was informed about the
statement of a certain 'alim who said that ifrad is only for the poor.
When he posed this question directly to that 'alim, the latter replied
that in the beginning of Islam only those people used to perform ifrad
who did not have the means to make qurbanī. This person wants to
know if ifrad hajj is only for the poor.
446

Answer
The statement made by the 'alim is not correct. Instead, ifrad can be
performed even by those who can afford qurbanī. Yes, there is no
doubt that according to Hanafis, qiran is the most superior form of
hajj. Nonetheless, ifrād is also prescribed for everyone [rich and poor].
Sharh al-Lubāb:
القران أفضل من الإفراد أي بالحج والتمتع والأولى أن يقول أفضل من التمتع
والإفراد لأن التمتع عندنا أفضل من الإفراد خلافاً لمالك، والشافعي حيث
قالا: إن الإفراد أفضل مطلقاً. (لباب المناسك مع شرحم: ٢٨٤، باب القران،
بیروت)
Badā'i' as-Sanā'i':
وأما بيان ما يحرم به فما يحرم به في الأصل ثلاثة أنواع الحج وحده والعمرة
وحدبا والعمرة مع الحج وعلى حسب تنوع المحرم به يتنوع المحرمون وبم في
الأصل أنواع ثلاثة مفرد بالحج ومفرد بالعمرة وجامع بينهما فالمفرد بالحج بو
الذي يحرم بالحج لا غير والمفرد بالعمرة بو الذي يحرم بالعمرة لا غير. (بدائع
الصنائع: ٢/٦٧، سعيد)
Allāh ta'ālā knows best.
When a qarin makes intention of tawaf-e-qudum in his tawaf-e-‘umrah
Question
A qārin (person performing qirān) makes intention of tawāf-e-qudūm
in his tawaf-e-'umrah. Will it be makruh to do this or is it permissible
without detestability?
Answer
It is permissible without any detestability for a qarin to make
intention of tawaf-e-qudum in his tawaf-e-'umrah. Observe the
following Hadith:
عن جابر رضي الله تعالى عنه أن رسول الله صلى الله عليه وسلم قرن الحج
والعمرة فطاف لهما طوافاً واحداً. (رواه الترمذى: ١٧٨٨)
447

At-Tafsīr al-Mazharī:
إنه صلى الله عليه وسلم لما قدم مكة طاف وسعى بين الصفا والمروة، ثم لم
يقرب الكعبة بطواف بها حتى رجع من عرفة، رواه البخاري، قلت: وذلك
الطواف والسعي كان لعمرته وكفاه عن طواف القدوم لحجه. (التفسير
المظهرى: ١٢٣٠، بلوچستان)
Fath al-Qadir:
وروی أحمد من حديث الهرماس بن زياد البایلي أن رسول الله صلی علیه
وسلم قرن في حجة الوداع بين الحج والعمرة، وروى البزار بإسناد صحيح إلى
ابن أبي أوفى قال: إنما جمع رسول الله صلى الله عليه وسلم بين الحج والعمرة،
لأنه علم أن لا يحج بعد عام ذلك، وروى أحمد من حديث جابر رضي الله
عنه: أن رسول الله صلى الله عليه وسلم قرن الحج والعمرة فطاف لهما طوافاً
واحداً. (فتح القدير: ٢٣(٢، باب القران، دار الفكر)
It is gauged from the above narrations that Rasūlullah sallallahu 'alayhi
wa sallam performed qiran, and performed one tawaf for 'umrah and
tawāf-e-qudūm.
Ma'ārif as-Sunan:
قال شيخنا رحمه الله تعالى: ويمكن أن يقال: إن الطواف الأول يوم القدوم
كان للعمرة وتداخل فيه طواف القدوم .. قال الراقم: لا شك أن طواف
القدوم تحية للبيت كتحية المسجد بالركعتين، ومن دخل المسجد وصلى السنة
ونوى التحية فيها دخل صلاة التحية في السنة. (معارف السنن: ٦٩ ٦٣، بحث
طواف القارن، سعيد)
Dars-e-Tirmidhī:
From these four tawafs, the Hanafis permit the non-performance of
one tawaf. This is done by making the intention of tawaf-e-qudum in
his tawaf of 'umrah. In such a case, it will not be necessary to perform
a separate tawāf-e-qudūm.
448

Mu'allim al-Hujjāj:
If a person performed an optional tawaf before wuquf, and did not
make an intention of tawaf-e-qudūm, his tawaf-e-qudūm is still
considered to have been performed. It is not necessary to make a
special intention for tawaf-e-qudūm.
Allāh ta ālā knows best.
A mutamatti' and mufrid performing sa'īy of hajj before 'īd
Question
A mutamatti' (person performing tamattu') or mufrid (person
performing ifrad) wants to perform the sa'Ty of hajj before 'īd. Is this
permissible? If he can, is it necessary for him to perform a tawaf for it?
Will he perform this tawaf while in ihram or without it? Is there any
proof for performing the sa'Ty before hand bearing in mind that the
Hanafīs have this principle:
من قدم شيئاً من نسكر أو أخر فليهرق لذلك دماً.
Answer
The Ahādīth state that Rasūlullah sallallahu 'alayhi wa sallam performed
sa'Ty two times. Since the time of each one is not mentioned, there is
no harm in performing it before hand.
Therefore, in the above case, a mutamatti' or mufrid can perform the
sa'Ty of hajj before 'id, even though it is superior to perform it after
tawaf-e-ziyarat. A sa'īy without a tawaf is not prescribed. Furthermore,
the tawaf and the sa'Ty must be performed in a state of ihram. As for
the principle which you quoted, it is with reference to ramy,
slaughtering of the animal and shaving of the head; and not with
reference to tawaf-e-ziyarat and sa'īy.
Observe the following Ahadith in which mention is made of
performing sa'Ty two times, but the times are not mentioned.
عن ابن أبي ليلى، عن علي رضى الله تعالى عنه أنه طاف لهما طوافين وسعى
لهما سعيين، وقال: بكذا رأيت رسول الله صلى الله عليه وسلم صنع. سنن
دار قطنى: ٢٢٦٣/٣٠. وعن عمران بن حصين أن النبي صلى الله عليه وسلم
طاف طوافين وسعى سعيين. دارقطنى: ٢٢٦٤)
449

Hilyah al-Auliya':
عن رجل من بني عذرة أنه سمع علي بن أبي طالب رضي الله تعالى عنه لبى
بحجة وعمرة معاً قال مسعر: قلت لبكير: طاف لهما طوافين وسعى لهما
سعيين قال: نعم، رواه عباد بن صهيب عن مسعر مثله، وزاد بكذا رأيت
النبي صلى الله عليه وسلم صنع. (حلية الأولياء: ٧٢٣١، بيروت. والسنن
الكبرى للبيهقى: ٨×٥، دار المعرفة، بيروت)
Ghunyah an-Nāsik:
إن أراد تقديم السعي لزم أن يتنفل بطواف بعد إحرامه للحج يضطبع فيه
ويرمل ثم يسعى بعده ولو طاف للقدوم مع أنه ليس بسنة في حقه وسعى بعده
وكان قد أحرم قبلهما للحج وقع سعيم معتبراً فلا يأتي به بعد طواف الزيارة.
(غنية الناسك: ١١٥، كراچى. وكذا فى الشامى: ٢٠١٨، سعيد)
Allāh ta ālā knows best.
A woman who is performing qiran experiences menses before 'umrah
Question
A woman performed qiran. She experienced menses before 'umrah.
She hadn't commenced with the tawaf of 'umrah when the actions of
hajj commenced. Does she have to pay dumm? Is her qiran valid?
Answer
Because she missed out on the 'umrah, her qiran has become invalid
and the dumm of qiran falls off. However, it will be obligatory on her
to perform qada' of her 'umrah after the ayyam-e-tashrīq. One dumm
will be wajib for discarding the 'umrah.
Lubāb al-Manāsik:
الثالث: أن يطوف للعمرة كله أو أكثره قبل الوقوف بعرفة فلو لم يطف لها
حتى وقف بعرفة بعد الزوال ارتفضت عمرته أي ولو من غير نية رفضه إيابا
ثم إذا ارتفضت عمرته فعليه دم لرفضها وقضاؤها بعد أيام التشريق وبطل
قرانه وسقط عن دمر أي دم القران للشكر المترتب على نعمة الجمع من أداء
450

النسكين. (لباب المناسك مع شرحه: ٢٨٥، فصل فى شرائط صحة قران،
بیروت)
Ghunyah an-Nāsik:
ولو لم يطف لعمرته أو طاف لها أقلم ولو بعذر كحيض مثلاً حتى وقف
بعرفة ارتفضت عمرته وإن لم ينو الرفض، لأنه تعذر عليه أداؤيا ... وبطل
قرانه وسقط عن دمر وعليه قضائيا بعد أيام التشريق ودم رفضها. (غنية
الناسك فى بغية المناسك: ١٠٩، فصل فى صفة القران المسنون، ادارة القرآن.
وكذا فى الهداية: ١٢٦٠، باب القران.
Allāh ta'ālā knows best.
A mutamatti' performing more than one 'umrah
Question
A person left for hajj and performs tamattu'. After he comes out of
ihrām, he remains in Makkah and performs several 'umrahs. Can he do
this?
Answer
A mutamatti' can perform more than one 'umrah.
Ghunyah an-Nāsik:
ويعتمر قبل الحج ما شاء وما في اللباب: ولا يعتمر قبل الحج فغير صحيح لأنه
بناء على أن المكي ممنوع من العمرة المفردة، وهو خلاف مذب أصحابنا جميعاً
لأن العمرة جائزة في جميع السنة بلا كرابة إلا في خمسة أيام، لا فرق في ذلك
بين المكي والآفاقي صرح به في النهاية والمبسوط والبحر وأخي زاده والعلامة
قاسم وغيربم رحمهم الله تعالى، كذا في المنحة بل المكي ممنوع من التمتع
والقران وبذه عمرة مفردة لا أثر لها في تكرر تمتعه. (غنية الناسك فى بغية
المناسك: ١١٥، فصل فى كيفية اداء التمتع المسنون، ادارة القرآن. وشرح
اللباب: ٣١٣، بيروت)
451

Fatāwā Rahīmīyyah:
The preferred view is that during the months of hajj a mutamatti' who
comes from beyond the Haram, can perform optional 'umrahs, but not
on the day of 'Arafah, the day of 'id, and the ayyam-e-tashrīq. The
author of Irshad as-Sarī writes that ignorant hajj guides stop those who
are performing tamattu' hajj from performing optional 'umrahs. This
is wrong. The poor ignorant pilgrims remain deprived of this act of
worship which they cannot perform in their own countries. Therefore,
there is no harm in performing 'umrah. It is permissible, and this has
been my personal practice as well.1
Mu'allim al-Hujjāj:
A mutamatti' can perform one 'umrah after another before performing
hajj.2
Allāh ta'ālā knows best.
A mutamatti' performs 'umrah and goes to Madinah
Question
A person goes to perform tamattu' hajj. After reaching Makkah, he
performs 'umrah. He then goes to Madinah. Can he perform an 'umrah
again when he comes back to Makkah? In other words, will it be
counted as a tamattu' after a tamattu'?
Answer
There is leeway for performing another 'umrah upon returning from
Madinah. It will not be counted as a tamattu' after a tamattu'. Rather,
it is better to tie ihram for hajj only.
Fatāwā Mahmūdīyyah:
A person performed 'umrah during the hajj months and then
proceeded to Madinah. He will then perform hajj in the same year and
return to his country. According to Imam Abu Hanīfah Sahib, he is a
mutamatti'. Imām Sahib prohibits such a person from performing one
'umrah, then going to Madinah before performing hajj, and
performing another 'umrah on his return to Makkah. Imam
Muhammad rahimahullah and Imām Abū Yusuf rahimahullah are of the
1 Fatāwā Rahīmīyyah, vol. 2, p. 72.
2 Mu'allim al-Hujjāj, p. 256. Zubdah al-Manāsik Ma'a 'Umdah as-Sālik, pp. 313-319.
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view that his tamattu' becomes invalid by going to Madinah. If he
performs 'umrah again, his tamattu' will become valid.1
Ahsan al-Fatāwā:
If an āfaqī (a non-resident of Makkah) performs 'umrah during the hajj
months, and then goes to Madinah, Jeddah, etc., then when he returns
to Makkah, it is better for him to tie ihrām for ifrad hajj. According to
Imam Abu Hanīfah rahimahullah, if he travels to any place other than
his hometown, his tamattu' does not become invalid. Imam
Muhammad rahimahullah and Imām Abū Yusuf rahimahullah are of the
view that his tamattu' becomes invalid because his first 'umrah is not
counted as the 'umrah of tamattu'. He can therefore restart tamattu'
or qiran - whatever he wishes. According to Imam Abu Hanīfah
rahimahullah he is now under the ruling of a Makkī (resident of
Makkah). Thus, he cannot perform Qiran, but his 'umrah of tamattu' is
still valid. As for performing another 'umrah before hajj, there is
difference of opinion in this regard. The most balanced view in this
regard is that it is permissible from beyond the Haram (in fact, even
from Makkah itself). There is therefore no harm whatsoever in tying
the ihram for 'umrah when returning from Madinah. Despite this, in
order to avoid differences, it is better to tie the ihrām for hajj.2
Allāh ta'ālā knows best.
A few questions related to tamattu'
Question
An āfaqī went to Makkah during the hajj months. He performed
'umrah and then proceeded to Madinah. On his return, he performed
another 'umrah, and then tied ihram for hajj from Makkah.
1. Is his tamattu' correct?
2. Is dumm of tamattu' wajib on him?
3.
Is there any dumm as a fine on him?
4.
Did his tamattu' commence with the first 'umrah or the second
one?
5. Is it correct for an āfaqī to perform more than one 'umrah
during the months of hajj?
1 Fatāwā Mahmūdīyyah, vol. 10, p. 393.
2 Ahsan al-Fatāwā, vol. 4, p. 514.
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6.
When he left Madinah, he tied ihram for hajj only. Will his
tamattu' be valid?
7. Is there any dumm as a fine on him?
8. How is it for an āfaqī pilgrim to leave the mīqat during the
months of hajj?
9. Which of the two scenarios are better?
Questions posed by Hadrat Maulānā Shabbīr Ahmad Sahib, principal of
Dār al-'Ulūm Zakarīyyā.
The questions have been answered by Faqih al-Ummat Hadrat Muftī
Mahmud Hasan Gangohī rahimahullāh.
Answer
If a person performs 'umrah during the hajj months and goes to
Madinah, and when leaving Madinah he ties ihram only for hajj, then
his tamattu' will be valid. This is according to Imam Abu Hanif
rahimahullāh. Imām Muhammad rahimahullāh and Imām Abū Yūsuf
rahimahullah are of the view that his tamattu' has become invalid. Yes,
when leaving Madinah, if he ties ihram for 'umrah and then performs
hajj, his tamattu' will become valid. However, Imam Abu Hanīfah
rahimahullah is of the view that he should not do this. (This has been
quoted from the footnote number one of Maulana Shabbir Muhammad
in Mu'allim al-Hujjāj, p. 218).
The above text answers all your questions explicitly or implicitly. Now
here are the answers in sequence:
1. His tamattu' is valid according to Imam Muhammad
rahimahullāh and Imām Abū Yūsuf rahimahullāh.
2.
According to them, dumm of tamattu' is wajib.
3. His first tamattu' became invalid on account of leaving the
mīqāt. This demands that a dumm ought to be wajib on him as
a fine. This is according to Imam Muhammad rahimahullah and
Imam Abū Yusuf rahimahullāh. According to Imām Abū Hanīfah
rahimahullāh, dumm as a fine is not wajib on him. And the
fatwa is issued on his view.
4.
His tamattu' commenced with the second 'umrah.
5.
There are differences of opinion in this regard. This issue is
discussed in Mu'allim al-Hujjāj, p. 221. (A mutamatti' can
perform another 'umrah before hajj after performing the first
'umrah - Mu'allim al-Hujjaj, p. 256. The differences in this
454

regard are quoted in footnote number one as mentioned
previously).
6. His tamattu' will be fulfilled according to Imam Abu Hanīfah
rahimahullāh.
7. Dumm as a fine is not wajib on him. This is the view of Imam
Abū Hanīfah rahimahullāh.
8. It is not good for him to do this.
9. The preferred scenario according to Imam Abu Hanīfah
rahimahullah is that when he leaves Madinah, he must tie
ihrām for hajj only.
When there are differences of opinion in acts of worship, then the
fatwa is issued on the view of Imam Abu Hanīfah rahimahullah. That is
all. Allāh ta'ālā knows best.
This fatwa has been published in Fatāwā Mahmūdīyyah, vol. 10, p. 391.
شرح اللباب: ٣١٣، بيروت. وغنية الناسك فى بغية المناسك: ١١٥، ادارة القرآن.
وزبدة المناسك مع عمدة السالك: ٣١٣. ومعلم الحجاج: ٢٥٦.
Allāh ta'ālā knows best.
A mutamatti' performing sa'īy of hajj without ihram
Question
After coming out of ihram of tamattu', a person performed an optional
tawaf. He then performed the sa'Ty of hajj after this optional tawaf
while he was not in ihram. What is the ruling?
Answer
If the sa'Ty of hajj is performed before the wuquf-e-'Arafah, then it is a
prerequisite for the person to be in ihram. If he performs it after
wuquf-e-'Arafah, then it is prescribed to be performed without ihrām.
From your question, it seems he performed it before wuquf-e-'Arafah.
Therefore it was not valid without ihram. It is necessary for him to
perform sa'īy again.
Ghunyah an-Nāsik:
الرابع تقديم الإحرام عليه وأما بقاء الإحرام حالة السعي، فإن كان سعيه
للحج قبل الوقوف فيشترط، أو بعد الوقوف فلا يشترط، بل ويسن عدمه.
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(غنية الناسك: ٧١، فصل فى ركن السعي وشرائط، ادارة القرآن. وص ١١٥.
والشامى: ٢۶١٨، سعيد. ولباب المناسك مع شرحم: ١٩٣، فصل فى شرائط صحة
السعي، بيروت)
'Umdah al-Fiqh:
Sa'Ty has to be preceded by the ihram of hajj or 'umrah. If a person
performs sa'īy before ihrām, it will not be permissible. However, it is
not necessary for the ihram of hajj to remain from the beginning of
hajj until the performance of sa'Ty. Thus, if a person performs sa'Ty of
hajj before the wuquf-e-'Arafah (i.e. after tawaf-e-qudum), then it is a
prerequisite for him to be in ihrām irrespective of whether he is
performing qiran, tamattu' or ifrad. If he performs sa'Ty of hajj after
wuqūf-e-'Arafah (after tawaf-e-ziyarat), it is not necessary for him to
be in ihrām. After coming out of ihram, it is now permissible for him to
perform sa'īy. In fact, it is masnun (prescribed) to perform sa'īy after
coming out of ihrām.1
Mu'allim al-Hujjāj:
Third condition: The ihram for hajj or 'umrah must precede the sa'īy.
If a person performs sa'īy before ihram, it will not be valid even if it is
after the tawaf. It is not necessary for the ihram to remain until the
sa'Ty. Rather, if the person is performing sa'Ty for hajj (whether qiran,
tamattu' or ifrad), and he performs it before wuquf-e-'Arafah, then it is
a prerequisite for him to be in ihrām when performing sa'īy. If he
performs sa'īy after wuquf-e-'Arafah, it is not necessary for him to be
in ihrām. In fact, it is masnūn for him not to be in ihrām.2
Allāh ta ālā knows best.
If a person cuts a few strands of hair
Question
A person is performing tamattu' hajj. When he completed his 'umrah,
he cuts only a few strands of hair. He then tied the ihrām for hajj. Is
there any fine to be imposed on him?
1 'Umdah al-Fiqh, vol. 4, p. 198.
2 Mu'allim al-Hujjāj, p. 169.
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Answer
The mutamatti' who cuts only a few strands of hair after his 'umrah
does not become halal - does not come out of his ihram. His previous
ihram still applies. Since he must have worn normal clothes for a few
days, one dumm and one sadaqah will be obligatory on him. The
sadaqah is imposed because he cut a few strands of hair while he was
in ihrām. The dumm is imposed because he wore stitched garments. It
is possible that he may have committed other "offences" of ihrām.
However, because they are interlocked, only one dumm will be
obligatory. It is not necessary for a mutamatti' to shave his head
before starting the actions of hajj.
Al-Hidāyah:
يبتدئ من الميقات في أشهر الحج فيحرم بالعمرة ويدخل مكة فيطوف لها
ويسعى لها ويحلق أو يقصر وقد حل من عمرته.
قال المحشي: قوله "وقد حل من عمرته" ظابره لزوم الحلق في التمتع وليس
كذلك بل لو لم يحلق حتى أحرم بالحج وحلق بمنى كان متمتعاً. (الهدايه مع
الحاشية: ١٢٦٠)
وقال الطحطاوي في حاشيته على الدر المختار: قوله "يحلق" إنما ذكر الحلق
لبيان تمام العمرة لا لأن شرط في التمتع لأن مخیر بینه وبین بقائه محرماً بها
إلى أن يدخل إحرام الحج. (حاشية الطحطاوى على الدر المختار: ١٥١٦، باب
التمتع، كوئته)
Observe the following from Ghunyah an-Nasik with regard to
interlocking offences:
وإذا اختلف جنس الجناية تعذر التداخل إلا إذا فعلها على قصد رفض
الإحرام، فإن المحرم إذا نوى رفض الإحرام، فجعل يصنع ما يصنعه الحلال
من لبس الثياب والتطيب والحلق والجماع وقتل الصيد، فعليه دم بجميع ما
ارتكب. (غنية الناسک: ١٢٩، باب الجنايات، ادارة القرآن).
Allāh ta ālā knows best.
457

'UMRAH
Performing 'umrah from Tan'īm after performing hajj
Question
Some people is Saudi Arabia distribute pamphlets in which it is written
that after performing hajj, one should not perform 'umrah from
Tan'īm. They also say verbally that Rasūlullah sallallahu 'alayhi wa
sallam and the Sahābah radiyallahu 'anhum did not perform 'umrah
after hajj. On the other hand, many of our people perform 'umrah after
hajj and consider it to be a source of rewards. What is the Shari'ah
ruling in this regard?
Answer
According to Hanafis, it is a rewarding act to perform 'umrah
throughout the year apart from the days of hajj. In other words, a
person should not perform 'umrah from the 9th-13th of Dhu al-Hijjah.
'Umrah may be performed on any other day of the year.
When Hadrat 'A'ishah radiyallahu 'anha completed her hajj, she made
qada' of the 'umrah which was obligatory on her. She went to Tan'īm
for this purpose. She was accompanied by her brother, 'Abd ar-
Rahman. The two performed 'umrah from Tan'īm on the night of 14
Dhū al-Hijjah (Sahīh Bukhārī, vol. 1, p. 212). Rasūlullāh sallallahu 'alayhi
wa sallam said to 'Abd ar-Rahman: Take your sister out of the Haram,
and bring her in to perform the 'umrah. Hadrat 'A'ishah radiyallahu
'anhā says in this regard:
حتى فرغت وفرغ أي عبد الرحمن أيضاً - كما في الشرح - من الطواف ثم
جئته بسحر فقال: بل فرغتم (صحيح البخارى: ١٢١٢) ... وفي بعض الروايات:
فرغتما.
Until I completed it and so did he ('Abd ar-Rahman) .... Another narration
contains the words: "Did you two complete the 'umrah?
Mu'attā Imām Mālik:
كانت عائشة رضي الله تعالى عنها تعتمر بعد الحج من مكة في ذي الحجة ثم
تركت بعد ذلك فكانت تخرج قبل بلال المحرم حتى تأتي الجحفة فتقيم بها
حتى ترى الهلال فإذا رأت الهلال أبلت بعمرة. (الموطا: ص ٣٨٢).
458

وفي الأوجز: ولعل ذلك لتحصيل الفصل بين الحج والعمرة امتثالاً لأمر أمير
المومنين كما سيأتي قريباً في باب العمرة، أفصلوا بين حجڪم وعمرتكم فإن
ذلك أتم لحج أحدكم ولعمرته أن يعتمر في غير أشهر الحج. (اوجز المسالك:
٦٥٥٥، دار القلم دمشق)
This means that Hadrat 'A'ishah radiyallahu 'anha used to perform
'umrah in Dhū al-Hijjah after performing hajj. She then stopped doing
this. Before the arrival of the month of Muharram, she used to come to
Juhfah, stay over there, and after the crescent of Muharram was
sighted, she would tie the ihrām for 'umrah.
The following is stated in Aujaz al-Masalik: She did this in compliance
with the order of the Amir al-Mu'minin. He had issued the order that
there must be a gap between hajj and 'umrah. It is better for the
completion and perfection of hajj and 'umrah for the 'umrah to be
performed after the months of hajj.
Someone may say that we will not perform 'umrah after hajj because
Rasūlullāh sallallahu 'alayhi wa sallam and the Sahābah radiyallahu
'anhum did not do this. The reply to this is that it was required of the
Muhajirūn to return quickly. This is why they hastened and did not
perform 'umrah. How can one use this as a basis to say that 'umrah
must not be performed? If someone issues an order that it is necessary
for all the pilgrims to leave by the 14th because Rasūlullah sallallahu
'alayhi wa sallam had left by this date, will such an order be acceptable?
In the same way, it is not acceptable to say that we will not perform
'umrah after hajj because Rasūlullāh sallallahu 'alayhi wa sallam did not
perform it after hajj in Dhū al-Hijjah. In the first place he did not even
have the opportunity to perform it. Imagine if Rasūlullah sallallahu
'alayhi wa sallam did perform it and everyone performed it in
emulation of him, and also left by the 14th, then how much of
difficulties they would have had to endure!
Allāh ta'ālā knows best.
Coming out of 'umrah ihram because of menses
Question
A fifteen-year old girl tied ihrām for 'umrah. Subsequently, she did not
perform it because of menses. She returned home and removed her
ihrām. What is the ruling with regard to her 'umrah?
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Answer
The girl left out the 'umrah because of menses. This falls under the
rule of abandoning the 'umrah. Qada' of the 'umrah is wajib, and so is
one dumm.
Ghunyah an-Nāsik:
فإن رفضها فعليه دم لرفضها وقضاؤنا لصحة الشروع فيها. (غنية الناسك:
١٢٤، ادارة القرآن)
Ad-Durr al-Mukhtār:
حج فأبل بعمرة يوم النحر أو في ثلاثة أيام بعده لزمته بالشروع لكن مع
كرابة التحريم ورفضت وجوباً تخلصاً من الإثم وقضيت مع دم للرفض، وفي
الشامية: قوله بالشروع: لأن الشروع فيها ملزم. (الدر المختار مع الشامى:
٢٥٨٨، سعيد)
Fath al-Qadir:
وكل شيء رفض يجب لرفض دم وقضاؤه، فإن كان عمرة لم يلزم في قضائها
سوى عمرة. (فتح القدير: ٣/٢٠، دار الفكر)
Allāh ta'ālā knows best.
Performing 'umrah while in menses
Question
A woman intends performing 'umrah. Her stay in Makkah will be for
only six days. She is presently in Madinah. She knows that her menses
normally extends for ten days. Furthermore, she cannot remain
separately from her family which is proceeding for 'umrah. It is also
very difficult for them to change their travel arrangements. What can
this woman do? How will she perform her 'umrah?
Answer
This woman will accompany her family to Makkah and perform
'umrah once she regains purity. If there is no way that she will regain
her purity by the departure date, and she performs the 'umrah out of
compulsion, dumm will be wajib on her. This dumm will have to be
fulfilled in the Haram.
460