Indexed OCR Text

A woman going on hajj with her paternal grandmother's new husband
Question
Can a woman go for hajj with her paternal grandmother's (dādī) new
husband bearing in mind that he is not her real grandfather?
Answer
When her grandmother married a second husband and engaged in
conjugal relations with him, he becomes forbidden to her until
eternity. It is therefore permissible for her to go for hajj with him. This
woman has now become like a granddaughter to this person.
Badā'i' as-Sanā'i':
وأما الفرقة الثانية فبنت الزوجة وبناتها وبنات بناتها وبنيها وإن سفلن، وأما
بنت زوجته فتحرم عليه بنص الكتاب العزيز، إذا كان دخل بزوجته فإن لم
يكن دخل بها فلا تحرم لقوله: وربائبكم اللاتي في حجوركم من نسائكم
اللاتي دخلتم بهن ... الخ، وسواء كانت بنت زوجته في حجره أولا، عند عامة
العلماء.
وأما بنات بنات الربيبة وبنات أبنائها وإن سفلن فتثبت حرمتهن بالإجماع
وبما ذكرنا من المعنى المعقول، لا بعين النص، إلا على قول من يرى الجمع بين
الحقيقة والمجاز في لفظ واحد عند إمكان العمل بهما. (بدائع الصنائع ٢٢٥٩،
النوع الثاني في المحرمات بالمصابرة، سعيد)
Shāmī:
ويدخل أي في قوله وبنت زوجته بنات الربيبة والربيب وثبتت حرمتهن
بالإجماع، وقوله تعالى: وربائبكم، بحر (شامى: ١ ٣٣، سعيد)
However, if the woman is not fully comfortable with this mahram, it
will not be permissible for her to travel with him.
381

Badā'i' as-Sanā'i':
ولهذا قالوا: إن المحرم إذا لم يكن مأموناً عليه لم يجز لها أن تسافر معه.
(بدائع الصنائع: ٢٤(٢، سعيد)
Allāh ta'ālā knows best.
A woman going for hajj with her sister's grandson
Question
Can a woman go for hajj with her sister's grandson?
Answer
Her sister's grandson is prohibited to her until eternity. It is therefore
permissible for her to go for hajj with him. This woman is the maternal
aunt of the boy's father, and the maternal aunt of your father is like
your own maternal aunt.
Al-Fatāwā al-Hindīyyah:
القسم الأول المحرمات بالنسب: وبن ... وخالات آبائه وأمهاته. (الفتاوى
الهندية: ١٢٧٣، فى بيان المحرمات. وبدائع الصنائع: ٢٢٥٧، فصل ومنها ان
تكون المرأة محللة، سعيد)
Allāh ta ālā knows best.
Two old Shafi'i women travelling with a group of Hanafis
Question
A group of Hanafis are travelling for hajj. Two old Shafi'ī women
without a mahram are requesting to join them. They say that it is
permissible for them to travel in this way. In other words, they can
travel without a mahram if they join a large group. Is there any leeway
to take these women with them?
Answer
There is leeway for women to travel in this way according to the
Shafi'īs. The group can therefore take these women with them. It is
permissible.
382

Al-Hidāyah:
وقال الشافعي: يجوز لها الحج إذا خرجت في رفقة ومعها نساء ثقات لحصول
الأمن بالمرافقة. (الهداية: ١٢٣٣)
Ghunyah an-Nāsik:
وفي غنىة الناسك: المحرم أو الزوج لا مرأة بالغة ولو عجوزاً ومعها غيرها من
النساء الثقات والرجال الصالحين كبير في مسيرة سفر. (غنية الناسك: ١٠،
ادارة القرآن)
Mirqāt:
وقال الشافعي: يلزمها إذا كان معها امرأة ثقة ... ومذبب الشافعي إذا وجدت
نسوة ثقات فعليها أن تحج معهن. (مرقات: ٥٢٦٨، ملتان)
Sharh al-Muhadh-dhab:
أما حكم المسئلة فقال الشافعي والأصحاب: لا يلزم المرأة الحج إلا إذا أمنت
على نفسها بزوج أو محرم نسب أو غير نسب أو نسوة ثقات فأي بذه الثلاثة
وجد لزمها الحج بلا خلاف. (شرح المهذب ٧٨٦، دار الفكر)
Allāh ta ālā knows best.
When the husband passes away while on hajj
Question
While husband and wife went for hajj, the husband passed away. How
will she observe her 'iddah? Will she perform her hajj or not?
Answer
She must return to whichever of the two places from Makkah and her
hometown are closer. She must observe her 'iddah there and she must
not leave that place. If she has a mahram during the days of hajj, then
according to Imam Abu Yusuf rahimahullah and Imam Muhammad
rahimahullah, she can perform her hajj. If the view of these two Imāms
is followed in today's times, it will be correct.
383

Ghunyah an-Nāsik:
وأما شرائط وجوب الأداء فخمسة على الأصح ... الخامس عدم عدة عليها
مطلقاً سواء كانت من طلاق بائن أو رجعي أو وفات ... فإن حجت وبي في
العدة جازت بالاتفاق وكانت عاصية والعدة أقوى في منع الخروج من عدم
المحرم حتى منعت ما دون السفر فإن لزمتها في السفر .. فإن كان إلى كل من
بلديا ومكة أقل من مدة السفر تخيرت أو إلى أحدبا سفر دون الآخر تعين أن
تصير إلى الآخر أو كل منهما سفر فإن كانت في مصر قرت فيه إلى أن تنقضي
عدتها ولا تخرج وإن وجدت محرماً عند أبي حنيفة، وقالا: لها أن تخرج إذا
وجدت محرماً وإن كانت في قرية أو مفازة لا تأمن على نفسها ومالها فلها أن
تمضي إلى موضع آمن فلا تخرج عنه حتى تمضي عدتها وإن وجدت محرماً
عنده خلافاً لهما. (غنية الناسك فى بغية المناسك: ١٢، شرائط وجوب الاداء،
ادارة القرآن. وكذا فى ارشاد السارى الى مناسک الملا على القارى: ٦٤، بيروت)
It is stated in Zubdah al-Manāsik that if she does not perform the hajj,
she will have to face many difficulties. She will therefore be considered
to be excused and it will be permissible for her to perform her hajj.1
Jadīd Fiqhī Mabāhith:
In today's times, after leaving the borders of one's own country, and
before reaching Makkah, there are many legal challenges due to which
a woman can neither remain there nor is the journey back home easy.
On the other hand, there are many women in the hajj groups. If she
remains in the company of women, the occasions of tribulation are
reduced. Therefore, if after leaving India, a woman's husband passes
away, there ought to be the leeway for her to complete her hajj
journey. The view of Imam Shafi'ī rahimahullah ought to be chosen
which states that if among the hajj companions there are a few reliable
women, a woman may travel with them for the hajj journey without a
mahram.2
1 Condensed from Zubdah al-Manāsik, p. 36.
2 Jadīd Fiqhī Mabāhith, vol. 13, p. 135.
384

وقال الشافعي: يجوز لها الحج إذا خرجت في رفقة ومعها نساء ثقات لحصول
الأمن بالمرافقة. (الهداية: ١٢٣٣)
Allāh ta'ālā knows best.
Using a certain Hadith to prove that a woman can travel without a
mahram
Question
Can a woman travel for hajj without a mahram, bearing in mind that a
certain Hadith states that a woman will travel from Iraq to Makkah
having to fear none apart from Allāh ta'ālā?
Answer
A woman cannot undertake a Shar'ī journey without a mahram. There
is no leeway for this from the Shari'ah. Therefore, she is not permitted
to travel without a mahram even for hajj. This prohibition is proven
from the Hadith. (Yes, certain seniors say that if there is no fear of
tribulation for a very old woman to travel without a mahram, and she
will not be intermingling with strange people and being in privacy
with them, there is leeway for her to travel with a group of ladies).
Observe the following Hadith:
عن أبي سعيد الخدري رضي الله تعالى عنه قال: قال رسول الله صلى الله عليه
وسلم: لا يحل لامرأة تؤمن بالله واليوم الآخر أن تسافر سفراً يكون ثلاثة
أيام فصاعداً إلا ومعها أبوبا أو ابنها أو زوجها أو أخوبا أو ذو محرم منها.
(مسلم شريف: ١٤٣٤، باب سفر المرأة مع محرم الى حج وغيره)
... Rasūlullāh sallallahu 'alayhi wa sallam said: It is not permissible for a
woman who believes in Allah and the Last Day to undertake a journey which is
three days and more unless she is accompanied by her father, son, husband,
brother or any other mahram.
The Hadith which you make reference to in your question reads as
follows:
... لترين الظعينة ترتحل من الحيرة حتى تطوف بالكعبة لا تخاف أحداً إلا الله.
(روه البخارى: ١٥٠٧)
385

... You will see a woman travelling from al-Hiyarah until she comes and
performs tawaf of the Ka'bah having to fear none apart from Allāh.
The answer to the above Hadith is that the objective is to demonstrate
peace and security, and not to give permission to women to travel
without a mahram. From the beginning of this Hadith, Rasūlullah
sallallahu 'alayhi wa sallam was foretelling certain things to Hadrat
'Adīyy ibn Hatim radiyallahu 'anhu - that there will come a time when
there will be so much of peace and security that a woman will be able
to travel from Hiyarah to Makkah without any fear and danger, except
for her fear of Allah ta'ala. In other words, there will be so much of
peace and security that it is beyond one's imagination. Furthermore,
there are many examples from the treasure of Ahadith where one
thing is mentioned, while the objective is something completely
different. Take the following example:
وعن أبي بريرة رضي الله تعالى عنه قال: قال رسول الله صلى الله عليه وسلم:
والذي نفسي بيده لو لم تذنبوا لذبب الله تعالى بكم ولجاء بقوم يذنبون
ويستغفرون الله تعالى فيغفر لهم. (رواه مسلم: ٢٣٥٥، باب سقوط الذنوب
بالاستغفار والتوبة)
... Rasūlullāh sallallahu 'alayhi wa sallam said: I take an oath in the name of
the Being in whose control is my life, if you do not commit sins, Allah ta'ālā will
put an end to you and bring another nation which will commit sins, seek
Allah's forgiveness, and He will forgive them.
The objective of this Hadith is not to relate the virtue of sinning or to
prompt us towards sinning. Rather, it is to demonstrate how beloved
repentance is in the sight of Allah ta'ala. As for sinning itself, its
repugnance, danger and the fact that it is rebellion against Allah ta'ālā
are to be found in other Ahadith.
(Another explanation of the Hadith which you made reference to in
your question in the light of what Hadrat Maulana Anwar Shah Sahib
rahimahullah wrote could be this: In the absence of tribulation, there is
leeway for a woman to travel on her own. This will be explained
further on).
Allāh ta ālā knows best.
386

An old woman travelling for hajj without a mahram
Question
A woman is about 75 years old. She has the money to go for hajj but
she has no mahram. She wants to join a hajj group which has a large
number of women. Her cousin [a male] is also in the same group. She
has an intense desire to perform hajj. Can this Hanafi woman go for
hajj?
Answer
The jurists generally state that it is not permissible for a woman to
travel for hajj without a mahram. However, Hadrat Muftī Walī Hasan
Sāhib rahimahullah was once asked if a 75 year old woman can travel
with a hajj group comprising of reliable women. Hadrat Muftī Sahib
rahimahullah permitted it and presented the following text of ad-Durr
al-Mukhtar as proof:
وفي كتب الحنفية عامة عدم جواز السفر إلا مع محرم قلت: ويجوز عندي مع
غير محرم أيضاً بشرط الاعتماد والأمن عن الفتنة، وقد وجدت له مادة كثيرة
في الأحاديث، أما في الفقر، فهو مسائل الفتن. (فيض البارى: ٢٣٩٧)
Fayd al-Bārī:
منها: أمر النبي صلى الله عليه وسلم أبا العاص أن يرسل زينب رضى الله عنها
مع رجل لم يكن لها محرماً، ومجيء عائشة رضى الله عنها في قصة الإفك.
(حاشية فيض البارى: ٢٣٩٧)
Hadrat Maulānā Ashraf 'Alī Thanwī rahimahullah wrote in reply to a
question:
In the Hanafi madh-hab there is no permission even in such a case.
According to Shafi'īs, if she is travelling with a group of reliable
women, she is permitted to go with them. It is permissible for a Hanafi
to follow Shafi'īs in a specific ruling at the time of need. But I cannot
say when there is a need and when there isn't. Ashraf 'Alī. 23 Ramadan
1357 A.H.1
1 Majālis Hakīmul Ummat, p. 290, compiled by Hadrat Muftī Muhammad Shafi
Sāhib rahimahullāh.
387

Some scholars quote the following Hadith to show that there is leeway
for a woman to travel on her own provided there is no fear of
tribulation:
... لترين الظعينة ترتحل من الحيرة حتى تطوف بالكعبة لا تخاف أحداً إلا الله.
(روه البخارى: ١٥٠٧)
... You will see a woman travelling from al-Hiyarah until she comes and
performs tawaf of the Ka'bah having to fear none apart from Allāh.
Note: The above is according to one explanation. However, to furnish
this Hadith as proof for permissibility and an answer to it was given
previously. There is therefore no contradiction.
Allāh ta ālā knows best.
The issue of salary while one is gone for hajj
Question
A teacher wants to go for fard hajj. Is he eligible for a salary for the
period that he will be absent?
Answer
If there is an agreement with the teacher or it is the madrasah rule,
then they will have to act according to the rule or agreement. If not,
the rules of other madaris should be applied. In our madrasah, the
practice is that for a fard hajj, a person is given a paid leave.
Fatāwā Shāmī:
أما لو شرط شرطاً تبع كحضور الدرس أياماً معلومة في كل جمعة فلا يستحق
المعلوم إلا من باشر خصوصاً إذا قال: من غاب عن الدرس قطع معلومة
فيجب اتباعه. (فتاوى الشامية: ١٩٪٤، سعيد)
Fatāwā Dār al-'Ulūm Deoband:
However, as per the norm in a place, it is permissible to give an unpaid
leave. This applies to all other employees of a waqf place, e.g. the
imam, mu'adhdhin, and other employees.1
Allāh ta ālā knows best.
1 Fatāwā Dār al-'Ulūm Deoband, vol. 5/6, p. 258.
388

The obligation of hajj due to going to Makkah during the hajj months
Question
A person entered Makkah on the first of Shawwal, but does not have
the necessary means for hajj nor the intention to perform hajj that
year. Has hajj become fard on him? He does have a visa.
Answer
Because he does not have the means, hajj does not become fard on
him.
Shāmī:
والحاصل أن الزاد لا بد منه ولو لمكي كما صرح به غير واحد كصاحب
الينابيع والسراج، وما في الخانية والنهاية من أن المكي يلزم الحج ولو فقيراً لا
زاد له نظر فيه ابن الهمام، إلا أن يراد ما إذا كان يمكن الاكتساب في
الطريق، وأما الراحلة فشرط للآفاقي دون المكي القادر على المشي، وقيل شرط
مطلقاً، لأن ما بين مكة وعرفات أربع فراسخ، ولا يقدر كل واحد على مشيها،
كما في المحيط، وصحح صاحب اللباب في منسكر الكبير الأول، ونظر فيه
شارحر القاري، بأن القادر نادر ومبنى الأحكام على الغالب. (فتاوى الشامية:
٦٠٪٢، سعيد)
Sharh Lubāb:
والزاد فقط في حق المكي أي ومن في حكمه ممن ليس يوجد في حق تلك
المسافة، إن قدر على المشي أي بلا كلفة ومشقة وإلا فكالآفاتي، أي وإن لم
يقدر المكي على المشي فحكمه كالآفاقي في اشتراط الراحلة له أيضاً. (شرح
اللباب: ٤٥، بيروت)
Ghunyah an-Nāsik:
السادس الاستطاعة :... وبي القدرة على زاد يليق بحاله ولو لمكي ملكاً لا
بالإباحة. (غنية الناسك: ٤، باب شرائط الحج، ادارة القرآن)
389

'Umdah al-Fiqh:
Having the means for the journey is a prerequisite which always
applies - whether for the people of Makkah or for outsiders. However,
having a conveyance is a prerequisite which applies to non-residents
of Makkah ... If the person cannot go on foot, then he too is like a non-
resident for whom having a conveyance is a prerequisite.1
Allāh ta'ālā knows best.
When a visa does not permit one to remain until hajj
Question
A person went for 'umrah for the first time in the month of Ramadan.
He was still in Saudi Arabia when the crescent of Shawwal was sighted.
However, the law does not permit him to remain. Has hajj become fard
on him?
Answer
If it is possible to extend the visa, and he has the means to remain
there, or he can return to his country and come back for hajj, then the
hajj will be fard on him. If not, it will not be fard on him. However,
some 'ulama' say that if he has the means, he must get someone from
Makkah to perform hajj-e-badal (hajj by proxy) on his behalf.
Jadīd Fiqhī Masā'il:
Sometimes people come to Makkah in Shawwal or Dhu al-Qa'dah. Hajj
becomes fard on them but their visa is not valid until the time of hajj,
and the law does not permit them to remain until then. In such a case,
if the fard hajj has not been performed as yet by them, they must make
full efforts to perform the hajj.
However, if due to legal compulsions, it is not possible for the person
to remain until hajj, the hajj will not be fard on him. This is because
the prerequisite of "being able to undertake the journey" which the
Qur'an considers to be the prerequisite for hajj to be fard is not found
in him.
Furthermore, in order to remove the misunderstanding of some
people, it should be understood that if a person has already performed
hajj and he performs 'umrah during the months of hajj, then hajj does
not become fard on him again.2
1 'Umdah al-Fiqh, vol. 4, p. 37.
2 Jadīd Fiqhī Masā'il, vol. 1, p. 256.
390

Ahsan al-Fatāwā:
If the month of Shawwal commenced while the person was there, and
he has the means and expenses to perform hajj, then hajj will become
fard on him. If the government does not permit him to remain until
then, there are differences of opinion as regards the hajj being fard on
him. The preferred view is that it is fard on him to have hajj-e-badal
performed on his behalf, and this must be done from Makkah. If he has
the means to perform hajj later on in life, he must perform it again.1
Allāh ta'ālā knows best.
The sa'Ty after the expansion of Safa and Marwah
Question
Nowadays the width of Safa and Marwah is being extended
considerably. Some people say that the extended section has moved
away from the mas'a (the original boundary for the sa'īy). The mas'a is
therefore doubtful after the expansion. Is this correct?
Answer
The first point to bear in mind is that Safa and Marwah are the names
of two mountains. Mountains are both long and wide. Therefore, even
after the extension, there will be no defect. In fact, there was a time
when there were buildings between these two mountains and people
used to perform sa'Ty from beyond the buildings.
Lisān al-'Arab:
الصفا: العريض من الحجارة الأملس جمع صفاة يكتب بالألف ... ومنه
الصفا والمروة وبما جبلان بين بطحاء مكة والمسجد ... الصفا اسم أحد جبلي
المسعى والصفا موضع بمكة. (لسان العرب: ٧٣٧١)
Bear in mind that a jabal refers to a long and wide mountain.
Lisān al-'Arab:
الجبل اسم لكل وتد من أوتاد الأرض إذا عظم وطال. (لسان العرب تحت مادة
الجبل: ١١٩٦)
A small mountain is not referred to as a jabal.
1 Ahsan al-Fatāwā, vol. 4, p. 519.
391

Lisān al-'Arab:
المرو ... واحدتها مروة ... ومروة المسعى التي تذكر مع الصفا وبي أحد رأسيه
الذين ينتهي السعي إليها سميت بذلك ... والمروة جبل مكة شرفها الله تعالى في
التنزيل العزيز: إن الصفا والمروة من شعائر الله. (لسان العرب: ١٣٨٩)
وانظر أيضا: المعجم الوسيط: ٨٦٥. والمنجد فى الاعلام: ٣٤٥. ومعجم البلدان:
١١ ٣. وعمدة القارى: ٧٢٢٨. والجامع لأحكام القرآن: {٢)
'Umdah al-Fiqh:
A fundamental pillar of sa'Ty is to perform it between Safa and
Marwah. A person must not leave the original width of Safa and
Marwah when performing sa'īy. Mansak al-Kabir states that this is a
pillar of sa'y, and this is the correct view. If a person performs sa'īy
out of the mas'a, it will not be correct.
Shaykh 'Abd ar-Rahman al-Murshidī rahimahullah writes in his
commentary of Kanz that the distance between Safa and Marwah is 750
dhira'.1 Based on this, the complete sa'Ty of seven rounds will total
5 200 dhira'. It is stated in Shamunī that the distance between Safa and
Marwah is 768 dhira'. As regards the width of the mas'a, 'Allamah
Shaykh Qutb ad-Din Hanafī quotes from al-Fakihī that it is 35 dhirā' and
that when Rasulullah sallallahu 'alayhi wa sallam performed the sa'īy,
the mas'a was wide. Later on, buildings were constructed in the old
mas'ā. The caliph Mahdī rahimahullah then demolished those buildings,
included part of it in the Musjid-e-Haram and left out part of it. The
width which is presently seen of the mas'a is as it was, and this is
where the sa'Ty is performed nowadays.
(When the Saudi government expanded the Masjid-e-Haram,
improvements were also made to the mas'a. A partition has been made
in the centre so that those who are walking to and fro do not clash into
each other).2
Allāh ta ālā knows best.
1 One dhirā' is equal to about 0.7mt.
2 'Umdah al-Fiqh, vol. 4, p. 200.
392

Idtiba' when performing tawaf
Question
Is idtiba' only for the first three rounds of the tawaf as is the case with
raml, or does it have to be observed for the entire tawaf?
Answer
It is Sunnah to observe idtiba' for the whole tawaf. Observe the
following Hadith:
عن ابن يعلى عن أبيه عن النبي صلى الله عليه وسلم طاف بالبيت مضطبعاً
وعليه برد. (روه الترمذى: ١٧٧٤، فيصل)
... Rasūlullāh sallallahu 'alayhi wa sallam performed tawāf while observing
idtibā', and he was wearing a shawl.
Ghunyah an-Nāsik:
فيطوف بالبيت سبعة أشواط وراء الحطيم مضطبعاً في جميعها. (غنية الناسك:
٥٤، كراچی)
Al-Fatāwā al-Hindīyyah:
فيطوف سبعة أشواط وقد اضطبع قبل ذلك كذا في الكافي. (الفتاوى الهندية:
(1/50
Allāh ta'ālā knows best.
Clipping nails at the time of ihram of hajj
Question
A person made intention of entering into ihram during the days of
hajj. Is it mustahab for him to clip his nails, trim his moustache, and
clean himself before this? Bear in mind that this person also purchased
or intends purchasing his wajib qurbanī animal because of the ten days
[of Dhū al-Hijah].
Answer
In such a case, it is not mustahab for him to clip his nails, trim his
moustache and so on. Observe the following Hadith:
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عن أم سلمة رضي الله تعالى عنها عن النبي صلى الله عليه وسلم قال: إذا
دخلت العشر وأراد أحدكم أن يضحي فلا يمس من شعره وبشره شيئاً. وفي
رواية عن أم سلمة رضي الله تعالى عنها ترفعه قال: إذا دخل العشر وعنده
أضحية يريد أن يضحي فلا يأخذن شعراً ولا يقلمن ظفراً. (روابما مسلم) قال
الملا علي القاري: أن النهي للتنزيهية فخلاف خلاف الأولى ولا كرابة فيه.
(المرقات: ٣٣٠٧، ملتان)
.Rasūlullāh sallallahu 'alayhi wa sallam said: When the 10 days enter and any
of you intends sacrificing a qurbanī animal, he should not touch his hair and
skin [i.e. he should neither clip it nor shave it].
... another narration states: When the 10 days commence and a person has his
animal which he intends sacrificing, he should neither trim his hair nor clip
his nails. Mullāh 'Alī al-Qārī rahimahullah said: The prohibition here is
classified as makrūh tanzīhī. If a person does any of this, there will be no
detestability in it.
Ghunyah an-Nāsik:
فإذا أراد أن يحرم يستحب له قبل الغسل كمال التنظيف بأن يقص شاربه
ويقلم أظفاره وينظف إبطيه. تنبيه: وينبغي أن يستثنى منه من يحرم في العشر
وبو يريد التضحية فإن المستحب لمن يريد التضحية أن لا يأخذ شعره ولا
يقلم ظفره في العشر حتى يضحى لما في صحيح مسلم. (غنية الناسك: ٣٤،
کراچی)
Allāh ta ālā knows best.
Clipping the hair because of performing 'umrah in Dhū al-Qa'dah
Question
A person performed 'umrah in Dhu al-Qa'dah. Instead of shaving his
head, he felt he should merely trim it so that when he performs hajj,
he will shave his head. What is better for him, to trim or shave?
Answer
I have not come across any juridical text which explicitly states that it
is better to trim the hair. However, the jurists and Hadith experts
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mention trimming of the hair for the person who is performing
tamattu' hajj. The reason they give is that he will be tying the ihram
for hajj within a few days and shaving his head after that. The one
performing tamattu' should therefore trim his hair [and not shave it].
We learn from this that the person under discussion [in the question]
should also trim his hair so that he will have some hair when he
performs hajj and he will be able to shave it.
Sahīh Bukhārī:
عن جابر بن عبد الله رضي الله تعالى عنه قال: أبل النبي صلى الله عليه وسلم
ہو وأصحابه بالحج ولیس مع أحد منهم بدي غیر النبي صلى الله عليه وسلم
وطلحة رضي الله تعالى عنه وقدم علي رضي الله تعالى عنه من اليمن ومعه
بدي، فقال: أبللت بما أبل النبي صلى الله عليه وسلم، فأمر النبي صلى الله
عليه وسلم أصحابه أن يجعلوبا عمرة ويطوفوا ثم يقصروا أو يحلقوا إلا من
كان معه الهدي الخ ... (رواه البخارى: ١٢٢٤)
‘Umdah al-Qārī:
"قصروا" أمريم بالتقصير لأنهم يهلون بعد قليل بالحج وأخر الحلق لأن بين
دخولهم وبين يوم التروية أربعة أيام فقط. (عمدة القارى: ٧/١٥، ملتان)
Mirqāt:
"وقصروا" قال الطيبي وإنما قصروا مع أن الحلق أفضل لأن يبقى لهم بقية من
الشعر حتى يحلق في الحج، وليكون شعربم في ميزان حجتهم أيضاً سبباً لزيادة
أجربم وليكونوا داخلين في المقصرين والمحلقين جامعين بين العمل بالرخصة
والعزيمة. (مرقات: ٥٢٩٧، ملتان)
Allāh ta'ālā knows best.
An optional tawaf taking the place of tawaf-e-wida'
Question
A person performed an optional tawaf after tawaf-e-ziyarah. Can the
optional tawaf take the place of tawaf-e-wida'?
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Answer
An optional tawaf after tawaf-e-ziyarah can take the place of a tawaf-
e-widā'.
Ghunyah an-Nāsik:
والشرط أصل النية لا التعيين حتى لو طاف بعد طواف الزيارة لا يعين شيئاً
أو نوى تطوعاً كان للصدر لأن الوقت تعين له، بدائع. (غنية الناسك فى بغية
المناسك: ١٠١، ادارة القرآن)
Badā'i' as-Sanā'i':
فأما تعيين النية فليس بشرط حتى لو طاف بعد طواف الزيارة لا يعين شيئاً أو
نوى تطوعاً كان للصدر، لأن الوقت تعين لم فتنصرف مطلق النية إليه كما في
صوم رمضان. (بدائع الصنائع: ٢٢١٦، سعيد)
Zubdah al-Manāsik:
If a person performs an optional tawaf after tawaf-e-ziyarah, and does
not perform a tawaf at the time of his departure [tawaf-e-wida'], it will
considered to be fulfilled.1
Allāh ta'ālā knows best.
The black line extending from Hajr-e-Aswad
Question
The black line which had been extending from Hajr-e-Aswad in the
mataf (area where tawaf is made) has been removed. What will the
ruling be if a hajī ends his tawaf before the line, and starts his tawaf
after the line? Is it a bid'at for the line to be there? After all, it was not
there during the time of Rasūlullah sallallahu 'alayhi wa sallam and the
Khulafa' Rashidīn. It was initiated during the time of Hadrat 'Abdullah
ibn Zubayr radiyallāhu 'anhu.
Answer
The line which extended from Hajr-e-Aswad was to make things easy
for those performing tawaf so that they could easily know when they
are in line with Hajr-e-Aswad. It is better to maintain it for the sake of
1 Zubdah al-Manāsik Ma'a 'Umdah as-Sālik, p. 228.
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ease. Furthermore, an action done during the time of the Khulafa'
Rashidīn or Sahābah, and was not rejected by the Sahābah radiyallāhu
'anhum is not a bid'at.
If a person feels that he has commenced the tawaf and ended it in line
with Hajr-e-Aswad, his tawaf will be valid. As a precaution, he should
commence slightly before it.
A Hadith states:
عن جابر رضي الله تعالى عنه قال: لما قدم النبي صلى الله عليه وسلم مكة
دخل المسجد فاستلم الحجر ثم مضى على يمينه. (رواه الترمذى: ١٧٧٤، باب
كيفية الطواف)
Sharh Lubāb:
ثم يقف مستقبل البیت بجانب الحجر الأسود مما يلي الركن اليماني بحيث يصير
جميع الحجر عن يمينه ويكون منكبه الأيمن عند طرف الحجر فنوى
الطواف وبذه الكيفية مستحبة أي للخروج عن خلاف من يشترط المرور
على الحجر بجميع بدنه. قال الكرماني: وبو الأكمل والأفضل عند الكل لأن
الخروج عن الخلاف مستحب بالإجماع. (شرح لباب المناسك: ١٤٤، بيروت)
Allāh ta'ālā knows best.
The superiority of excessive tawafs
Question
What is more virtuous, many tawafs or many 'umrahs?
Answer
More tawafs are more virtuous provided a person performs that
number of tawafs in the time it would have taken him to perform the
'umrah.
Sharh Lubāb:
بقي الكلام في أن إكثار الطواف أفضل أم إكثار الاعتمار؟ والأظهر تفضيل
الطواف لكونه مقصوداً بالذات ولمشروعيته في جميع الحالات ولكرابة بعض
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العلماء إكثاربا في سنة. (شرح لباب المناسك: ٢٠١، فصل فاذا فرغ من السعي،
بیروت)
Ghunyah an-Nāsik:
والطواف أفضل من العمرة إذا شغل به مقدار زمن العمرة وتمام في المنحة
ورد المحتار وقد قيل سبع أسابيع من الأطوفة كعمرة. (غنية الناسك فى بغية
المناسك: ٧٤، فصل فيما ينبغى له الاعتناء بعد الفراغ من السعي ايام مقامه
مكة)
وكذ فى الشامى: ٢٥٠٢، مطلب الصلاة افضل من الطواف وبوافضل من العمرة،
سعيد)
'Umdah al-Fiqh:
Performing more tawafs is superior to performing more 'umrahs. This
is because tawaf is a worship which is the objective in itself, and it is
prescribed under all conditions. On the other hand, performing too
many 'umrahs in a single year is considered to be makruh according to
some jurists. When 'Allāmah Qādī Ibrahim ibn Zuhayrah Makkī was
asked about this, he replied: The preferred view is that tawaf is
superior to 'umrah provided the person performs that number of
tawafs in the time it would have taken him to perform the 'umrah.
Allāh ta'ālā knows best.
The sa'Ty area after expansions to Masjid-e-Haram
Question
After the expansions to the Masjid-e-Haram, the mas'a (sa'īy area) falls
under the ruling of a masjid. In other words, it will be prohibited for a
woman in her menses or a person in major impurity to enter that area.
Is this what will happen, or will the mas'a remain in its original ruling?
Answer
Although the mas'a has been incorporated into Masjid-e-Harām, it is
not under the ruling of Masjid-e-Haram. Instead, it remains under its
previous and original ruling. In other words, a woman in her menses
or a person in major impurity will not be prohibited from entering.
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The following is the unanimous decision of Majma' al-Fiqhī al-Islamī
(Islamic Fiqh Academy):
القرار الثالث: بشأن حكم المسعى بعد التوسعة السعودية بل تبقى له الأحكام
السابقة أم يدخل حكم ضمن حكم المسجد؟
الحمد لله، والصلاة والسلام على من لا نبي بعده، سيدنا ونينا محمد وعلى آله
وصحبه وسلم. أما بعد:
فإن مجلس المجمع الفقهي الإسلامي برابطة العالم الإسلامي في دورته الرابعة
عشرة المنعقدة بمكة المكرمة التي بدأت يوم السبت ٢٠ من شعبان ١٤١٥هـ
٢١١١٩٩٥ م، قد نظر في بذا الموضوع، فقرر بالأغلبية أن المسعى بعد دخوله
ضمن مبنى المسجد الحرام لا يأخذ حكم المسجد ولا تشمله أحكامه، لأنه
مشعر مستقل يقول الله عز وجل: "إن الصفا والمروة من شعائر الله فمن حج
البيت أو اعتمر فلا جناح عليه أن يطوف بهما (البقرة: ١٥٨) وقد قال بذلک
جمهور الفقهاء، ومنهم الأئمة الأربعة، وتجوز الصلاة فيه متابعة للإمام في
المسجد الحرام، كغيره من البقاع الطابرة، ويجوز المكث فيه والسعي للحائض
والجنب، وإن كان المستحب في السعي الطهارة، والله أعلم.
وصلى الله على سيدنا محمد وعلى آله وصحبه، وسلم تسليماً كثيراً والحمد لله
رب العلمین.
رئیس مجلس المجمع الفقهي الإسلامي: عبد العزیز بن عبدالله بن باز.
نائب الرئيس: أحمد محمد على.
التوقيعات:
محمد بن جبير، عبد الله عبد الرحمن البسام، عبد الرحمن حمزة المرزوقي. (مجلة
المجمع الفقهي الإسلامي: ٢٩٥)
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Allāh ta'ālā knows best.
Men having to expose their ankles while in ihrām
Question
Which part of a man's foot has to be exposed when he is in ihrām?
Answer
It is necessary for the centre bone of the upper foot and the ankles of
both sides to be exposed. A Hadith states:
عن ابن عباس رضي الله تعالى عنهما قال: سمعت النبي صلى الله عليه وسلم
يقول: إذا لم يجد إزاراً فليلبس السراويل، وإذا لم يجد النعلين فليلبس
الخفين، وليقطعهما أسفل من الكعبين. (رواه النسائي: ١٩. والبخارى: ١٢٤٨، عن
ابن عمر رضى الله تعالى عنهما)
Observe the explanation of the word ka'b:
Lisān al-'Arab:
وكعب الإنسان: ما أشرف فوق رسغ عند قدمم، وقيل بو العظم الناشز فوق
قدمه، وقيل بو العظم الناشز عند ملتقى الساق والقدم، وقيل الكعبان من
الإنسان: العظمان الناشران من جانبي القدم، وقال ابن الأثير: الكعبان
العظمان الناشزان عند مفصل الساق والقدم. (لسان العرب: ١٧١٨. وتاج
العروس: ١٤٥٦)
Mu'jam Maqāyīs al-Lughah:
كعب الرجل: وسو عظم طرفي الساق عند ملتقى القدم والساق. (معجم
مقاييس اللغة: ٨٦×٥)
Al-Qāmūs al-Fiqhī:
العظم الناشز عند ملتقى الساق والقدم، المفصل بين الساق والقدم، وعند
الجعفرية: بو العظم المرتفع في ظهر القدم الواقع فيما بين المفصل والمشط،
400