Fatwa Corner-The Jurisprudences of Hajj & Umrah Issues

This section is dedicated to all issues of Hajj and Umrah from Islamic rulings and perspectives (Fatwas on Hajj and Umrah), with consideration of all school of thoughts and scholars’ opinions . Labaykhajj – imam’s and scholars committee will review your inquiry and provide you with a sound Islamic respond privately and will publish the general question for the benefit of others.

Hajj is the annual pilgrimage to Mecca and area around it, that Muslims are anticipated to perform at least once in their lifetime. The word Hajj is an Arabic word, meaning ‘to intend a journey or heading to a place for the sake of visiting’. Hajj is one of the “five pillars” of the Islamic faith. Hajj activities take place for six days (8th-13th) of the Islamic lunar month of Dhul-Hijjah. Pilgrimage is an obligation for those Muslims who have the physical and financial ability to undertake the once-in-a-lifetime journey. Also, it is a recommended form of worship that a Muslim should make as an act that brings them close to Allah and wipe their sins and make him or her as a newborn. It is also an act of worship that involves the entire body, mind, and soul, with a huge sacrifice and giving up a valuable part of his or her financial ability, time, lifestyle, and comfort, in order to submit to Allah’s instruction as Allah The Almighty Says (what means): {“And complete the Hajj or ‘Umrah for Allah…” } [Quran 2:196], also, in this regard, it have been reported by the Prophet Muhammad (peace and blessings be upon him) the following statement-

  • Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said: “The performance of `Umrah is expiation for the sins committed between it and the previous ones. And the reward for Hajj Mabrur (pilgrimage accepted by Allah) is nothing but Paradise.” (Sahih Al-Bukhari)
  • In another Hadith, Ibn Juraij reported on the authority of Jabir (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: “This House of Allah (the Ka`bah) is the pillar of Islam; so whosoever heads for it with the intention of performing Hajj or `Umrah is under Allah’s Protection. If he should die (during this journey), he will be admitted to Paradise, and if he should return home safely, he will return with reward and gain.” (Al-Haythami, Majma` Az-Zawa’id)
Hajj issue/Fatwa No: 1

Question:- The funds I have are enough for travelling to perform Hajj. Is performing Hajj obligatory on me since I have the funds for all expenses? Is performing Hajj only obligatory to me or is it also obligatory for my wife? At what age is Hajj obligatory for children? Does performing Hajj in childhood complete the obligation of Hajj on a person?

Answer:- If you have not performed your obligatory Hajj (as an adult, i.e. when Hajj becomes obligatory on you), you have to make Hajj with this money that you have, because Hajj is an obligation that becomes obligatory as soon as the person gets enough means to cover its costs, according to the majority of scholars, and this is the preponderant opinion.

Your wife does not have to perform Hajj unless she can afford it (by herself). If you are asking whether it is an obligation on you to financially support your wife to make Hajj, the answer is no.

However, if you do that, it is something good and you will get the reward, Insha Allah. Children must perform Hajj when they reach the age of puberty. If a child performs Hajj before the age of puberty and his Hajj is correct, he will get the reward, Insha Allah, but he still must perform the obligatory Hajj as an adult.

Allah knows best.

Hajj issue/Fatwa No: 2

Question:- A parent asks: if he has the money that allows him to perform the obligatory Hajj and, at the same time, has a son who wants to marry: should he perform the Hajj that is due on him first or assisting marry his son?

Answer:- The most important Muslim practices are the Five Pillars of Islam.

The Five Pillars of Islam are five obligations that a Muslim must fulfill in order to live a good and accountable life according to Islam and Hajj is the fifth pillar.

It is due on a Muslim to hasten to perform the obligatory Hajj, if he has not done it yet, as long as he is able to do it because Hajj is due immediately on the one who has the financial capability and is able to do it. He should not give priority to helping his son get married or buying a house over performing Hajj, because Hajj is due on him, and is the right of Allah upon Muslims and its one of the pillars of Islam.

Allah knows best.

Question:- If someone has lost one of his parents, can you perform Hajj for him/her?

Fatwa:- If one of the parents had the ability to perform his/her obligatory Hajj but did not perform it and died leaving enough property that is sufficient to perform Hajj on their behalf, then in this case, it is compulsory for their children or inheritors to perform Hajj for this parent themselves. They could also appoint someone else to perform Hajj on his/her behalf. The expenses of this Hajj are deducted from the inheritance left by the deceased person.

The evidence for the above judgment is the Hadeeth of Abdulla Ibn ‘Abbas, may Allah be pleased with him, that the Prophet, peace be upon him, said: “Fulfill the right of Allah for Allah’s right is most deserving to be fulfilled.” [Al-Bukhari]

If the deceased parents do not leave behind, enough inheritance that is sufficient for the Hajj cost, then the children are not held responsible to perform Hajj on their behalf. However, it is permissible for them to do so as an act of being kind to one’s parents.

Some scholars are of the opinion that performing Hajj on behalf of deceased parents is not obligatory unless they left a will stating and requesting it, in which case, it should be carried out only from one third of the inheritance and not exceeding it.

The person who wants to perform Hajj on behalf of a deceased person or one who is physically not capable to perform his Hajj, should have already performed his own obligatory Hajj. Ibn ‘Abbas, may Allaah be pleased with him, narrated that the Prophet, sallallaahu ‘alayhi wa sallam, heard a man saying: ‘Labbayk on behalf of Shubrumah.’ He, sallallaahu ‘alayhi wa sallam, asked: ‘Who is Shubrumah’? He replied: ‘A brother or relative of mine’. He asked: ‘Have you performed Hajj on your own behalf?’ He said: ‘No.’ Then, he said to him: ‘Perform Hajj on your own behalf, then perform it on behalf of Shubrumah.” [Abu Daawood and Ibn Maajah]

So, one of the children or someone else who has already performed his Hajj could perform the Hajj on behalf of the deceased person.

Hajj issue/Fatwa No: 3

Question:- I have heard of cases whereby when an adult passes away without performing the Hajj, and his Hajj is performed on his behalf (either voluntarily or sponsored) by a living person. Under what condition(s) does performing Hajj for such a dead person become obligatory?

Answer:- For a person who died after having fulfilled hajj conditions and yet did not perform Hajj, it is an obligation to perform Hajj on behalf of such a person from his inheritance whether or not he made a will to this impact [for Hajj]. This is the preponderant judgment in many view scholars, and it is the view of the Hanbali and Shaafi’ee Schools of jurisprudence. Also, his debts must also be paid from his inheritance whether or not he made a will about it.

If he has no inheritance from which one can perform the obligatory Hajj on his behalf, then it is desirable for someone to perform Hajj on his behalf (from their own wealth). However, it is a condition on whoever wants to perform Hajj on his behalf to have performed his own obligatory Hajj.

Allah knows best.

Hajj issue/Fatwa No: 4

Question:- Hajj and forgiveness. I wanted to know is it true that hajj will not be accepted if we do not forgive someone who has wronged me? Will my hajj be accepted?

Answer:- All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad, sallallaahu ‘alayhi wa sallam, is His slave and Messenger.

There is not any Islamic evidence or statements from the scholars indicating that if someone does not pardon those who have wronged him, his Hajj will not be accepted. Someone who has been wronged is not obliged in Islam to pardon the person who wronged him; rather, the person who has been wronged is entitled to retaliate in kind against the oppressor. However, to pardon is much more encouraged in Islam, and it is one of the greatest means of drawing closer to Allah The Exalted.

Allah knows best.

Hajj issue/Fatwa No: 5

Question:- I would like to perform Hajj / Umrah on behalf of a relative of mine. Is it a condition to mention His full name at the beginning of Ihram?

Answer:- If you intend to perform Hajj or Umrah on behalf of your relative, then it is enough for you to intend that within yourself without mentioning his/her name at all. But it is better to mention his/her first name, to say, “Labbayka Hajj or umrah on behalf of so (Here I am on behalf of so and so).”

The proof for this is the Hadeeth of Abdu-Allah Ibn ‘Abbas may Allah be blessed with them. That the Prophet, Peace be upon him, heard a man say, “Labbayka (Here I am) on behalf of Shubrumah” [i.e., he was performing Hajj on behalf of Shubrumah]. He (the Prophet, Peace be upon him) asked, “Who is Shubrumah?” The man replied, “He is a brother (or a relative) of mine.” The Prophet, Peace be upon him, asked, “Have you performed Hajj for yourself?” The man said, “No.” Then the Prophet, Peace be upon him, told him, “Perform Hajj for yourself first, then perform Hajj on behalf of Shubrumah.”

So you should say, “Labbayka Hajj or umrah on behalf of so (and mention the person’s name).” If you do not remember his/her name, then it is enough to say, “Here I am on behalf of the one who delegated me to perform Hajj,” or any similar statement. Undeniably, Allah Knows who this person is. You are not required to repeat the same during each step of Hajj. It is enough for you to intend it at the beginning of Ihram for Hajj or Umrah.

Therefore, it is not conditioned to reveal the full name of your relative, nor your relation to him/her.

Allah knows best.

Hajj issue/Fatwa No: 6

Question:- Is it permissible for a Muslim to perform Hajj or Umrah on my own behalf and on behalf of my deceased father and several of my deceased relatives? Is there is any maximum allowed number? Is the intention of doing so required prior to travelling to Megat – the Sacred Places?

Answer:- If you mean let us assume Ihram for one ritual on behalf of yourself and on behalf of others, then this is not acceptable because Ihram is valid for only one person. But if you mean sharing the reward of your ‘Umrah with them, then this is allowed by many scholars,

There is no limit to how many people may share in the reward. The Prophet peace be upon him offered a sacrifice on behalf of his entire Ummah (i.e. Islamic nation), and a man may offer a single sheep on behalf of himself and the members of his entire household without limitation by numbers of the household member.

However, it is more appropriate and better to keep the reward for yourself and to strive hard in supplicating Allah Almighty for those deceased individuals. If you would like to perform ‘Umrah on their behalf, you can go out to the nearest place from which you can assume Ihram again – which is Masjed Aisha, may Allah be blessed with her in At-Tan‘eem – after doing the ‘Umrah that you completed on behalf of yourself, then assume Ihram for performing ‘Umrah on behalf of whomever you want. You can repeat that in the same journey for as many times as you want.

No intention is stipulated for that before traveling. If it occurs to you to share the reward of your ‘Umrah with a deceased person, according to the opinion that allows that, or if it occurs to you to do ‘Umrah on behalf of whomever you want after traveling, then there is nothing wrong with that at all

Allah knows best.

Hajj issue/Fatwa No: 7

Question:- What is the ruling on Tawaf Al Ifadha if the woman has her period and returning travel date is approaching? And most likely she will not be clean before her travel?

Answer:- Praise be to Allah, the Lord of the Worlds; and blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.

Hajj has four Arkan(integrals):
1. Ihram, i.e. the intention of performing Hajj or Umrah or both of them.
2. Standing /Staying at Arafah.
3. Tawaful Ifadah/ Al-zeyirah (circumambulation after returning from Mina).
4. Sa’i between Safa and Marwah.

All above performances could be preformed by a menstruating woman or the woman who is in her confinement period(after giving birth) except preforming Tawaf, for the saying of the Prophet peace be upon him to Aysha (May Allah be pleased with her) when she had her period: “Perform Hajj rites as any one who performs Hajj does them but do not perform Tawaf”. [Reported by Imam Bukhari and Imam Muslim]

The opinion of the scholars of the Hanafi school of Fiqh and it is also narrated from Imam Ahmad that not being clean from menstruation or confinement period is Wajib (requisite) not a Shart (necessary condition for the validly of Tawaf). Thus, if woman makes Tawaf while she is menstruating or during her confinement period then she commits a sin if there is no Islamic legal justification for her and then she has to sacrifice a camel.

But in many scholars opinion sacrificing a sheep is sufficient for her for abandoning a Shart, or no compensation is due on her since sacrificing a sheep is compulsory compensation on a person who abandonments a Wajib. In this case, she does not abandonment a Wajib she abandonments a Shart (condition), and as a general rule there is no compensation if one abandonments a Shart and it becomes negligible when the person is powerless to perform it (that Shart).

On this basis many scholars opinion is that this lady should perform all the rites of Hajj except the Tawaf as the Prophet peace and prayer be upon him ordered Aysha (May Allah be pleased with her). The companion of this lady should wait for her till she completes all the rites of Hajj. This is for the Hadith reported by Imam Muslim and Bukhari that Safiyyah (May Allah be pleased with her), the wife of the Prophet peace and prayer be upon him had her monthly period during Hajj. When the Prophet peace and prayer be upon him was informed about this, he said, “Is she going to hold us here (till she performs her rites of Hajj)?” He was told that she had already performed all her Hajj rites except the Tawaf wada’a (Farewell Tawaf). The Prophet said, “There is no harm then, (let us go).”

This Hadith clearly shows that if a woman does not perform Tawaful Ifadah then she has to wait to perform it after her period terminates and her Mahram (husband or unmarriageable relatives) should wait for her. In this case she could return to her destination and stay in the state of Ihram till returning back to Makkah again to complete the remaining rites when she becomes pure.

If she feels too much difficulty for waiting till she becomes clean for unavoidable circumstances and there is no chance for her to delay her return travel, as if she does so she would face official difficulties or other problems; then she may perform Tawaf by using something absorbent. Then she has to sacrifice a sheep and distribute it among the needy people of Haram (Makkah) for neglecting a Shart.

This opinion is held by a group of Muslim scholars. They support their opinion by many evidences such as the saying of Allah: “So keep your duty to Allâh and fear Him as much as you can.” [64:16]. Allah also says: “Allâh burdens not a person beyond his scope.” [2:286].

No doubt, sometimes waiting till the end of monthly period may cause unbearable problems which contradict the above-mentioned evidences. There are basic rules of Sharia also supporting this opinion, such as all conditions and obligations in Sharia are made dependent on one’s ability to accomplish them. Those who cannot must perform their alternates, if there are any. For example one has to perform Tayammum (dry ablution) where one does not have or cannot use water for certain reasons. If there are no alternatives to these conditions and obligations then he is excused from them.

Based on this rule we conclude that Tahara (being in the state of ritual purification) is a condition of validly of Tawaf but if one is not able to perform it he/she is excused from it like the one who can not use water to prepare for prayer or can not do its alternative then one is excused from performing Taharah. So, Tahara might be negated in Tawaf Al Ifadha due to unavoidable circumstances and then Tawaf could be performed as clarified earlier.

Imam Ibn Taymiyyah and his disciple Ibn al-Qayyim supported the latter opinion (permitting a menstruating woman or the one who is in her confinement period to do Tawaf when she is in dire need) very strongly. Sheikh Ibn Baz (May Allah have Mercy on him) from the contemporary scholars also issued the same Fatwa. Allah knows best.

The answer based on: islamweb Fatwa Team

Allah knows best.

Hajj issue/Fatwa No: 8

Question:- A man died without performing the obligatory hajj during his lifetime, so one of his brothers or son performed it on his behalf from his own money. Is this permissible?

Answer:- Hajj is one of the pillars of Islam

God Almighty says, “And [due] to Allah from the people is a pilgrimage to the House-for whoever is able to find thereto a way” (Quran 3:97).

The Prophet (peace and blessings be upon him) said, “Islam is based on five things: Testifying that there is no deity save God and that Mohammed is His Messenger, performing prayers, giving zakat, making hajj, and fasting [the month of] Ramadan” (Bukhari and Muslim).

Among the conditions for the obligatoriness of hajj is the ability to undertake it as God mentions in the Quran and the Prophet (peace and blessings be upon him) in the Sunnah. Because ability is not only restricted to financial means but also includes a person’s physical ability and safe journey among others, the Prophet (peace and blessings be upon him) said, “Whoever refrains from making hajj while he has provisions and safe means for traveling will die as a Christian or Jew” (Al-Tirmidhi).

Hajj, which is obligatory, is among the acts of worship that may be executed in another’s stead. Amr Ibn Aws narrated from Abu Razin al-‘Uqali that he approached the Prophet (peace and blessings be upon him) and said, ‘O Messenger of God! My father is an old man and cannot make hajj, ‘umrah or travel.” The Prophet (peace and blessings be upon him) replied, ‘Make hajj and ‘umrah on behalf of your father'” (Al-Tirmidhi and Abu Dawud).

Conditions for making hajj in another’s stead

A person who makes hajj on behalf of another must have previously made his own obligatory hajj. Ibn Abbas narrated that the Prophet (peace and blessings be upon him) heard a man say, “O God! Here I am in response to Your call on behalf of Shubruma.” He asked him, “Who is Shubruma?” The man replied, “A brother or close relative.” The Prophet (peace and blessings be upon him) then asked him, “Have you made your own hajj?” The man replied in the negative, whereupon the Prophet (peace and blessings be upon him) said, “Perform your own hajj first and then make hajj on behalf of Shubruma” (Al-Tirmidhi).

The ruling

The hajj, which the brother of the deceased made out of his own expenses on behalf of is brother, is permissible and he will receive its reward by the will of God.

And God Almighty knows best.

The answer based on: Dar Al-Ifta Al-Missriyyah ( Egyptian Fatwa Authority)

Allah knows best.

Hajj issue/Fatwa No: 9

Question:- During Hajj and on the day of Arafat, the pilgrims should move to Muzdalifa after sunset. This movement depends on the type of transportation system, where sometimes the duration of the move will be completed after midnight. The pilgrims are required to pray Maghrib and Isha jointly in Muzdalifa, at Isha time. So, what time does Isha end? Is there any sin for the pilgrims to pray if they reach Mozdalifa after midnight?

Answer:- Ending of Isha Time; the scholars, in general, have two views on this issue:

1. The majority of scholars: (including the Hanafi, Maliki and Shafi schools)

Their view is that Isha time ends when the true dawn rises, with no issue. Therefore, you may pray your Isha before the time of Fajr.

2. Second view: (the majority of Hanbali scholars)

Their view is that the permissible time for Isha prayer ends by midnight, and that after midnight, Isha prayer falls under a necessity time. However, it is permissible by them if someone has an acceptable reason for delaying the prayer, such as reaching Muzdalifa beyond midnight. Therefore, there is no need for panic. If your transportation from Arafat happens to be after midnight on 9th of Dul-Hajjah.

Ibn Qudamah said in Al-Mughni, who is Hanbali, speaking about the time of the evening prayer: “The best, God Almighty wills, is not to delay it beyond the third of the night, and if he delays it until midnight is permissible, and what is after midnight until the second dawn is a time of necessity.” This is also the view of Ibn Taimiya, Ben baz and the Permanent Fatwa Committee in Saudi Arabia (6/113)

Based on the above information, what the scholars of the four madhhabs have stated is that the time for the evening prayer ends with the arrival of the true dawn, but it should not be delayed beyond the first third. Except for the person who has an excuse of illness, the case of the night of Arafat (if due to transportation pilgrims arrive in Mozdalifa past midnight) or other valid justifications. Therefore, praying Maghrib & Isha in Mozdalifa, arriving after midnight is sound, and causes no issue at all as this is considered a valid justification by all the majority of scholars and all school of thoughts (Mazaheb).

Allah knows best.

Hajj issue/Fatwa No: 10

Question:- Can you explain what it means that a Muslim must perform(advisable) pilgrimage at least every five years if he has the ability? Also, what is the degree of this hadith?

Answer:- On the authority of Abu Saeed Al-Khudri (may Allah be pleased with him) that the Prophet – may God bless him and grant him peace – said

God Almighty says: (A slave has corrected his body for him (Allah), and expanded upon him (Allah) in his life, for which five years have passed and he does not come to me (Allah), indeed he is deprived).

Al-Albani Sahih Al-Jameh

عن أبي سعيدٍ الخدري أن النبي -صلى الله عليه وسلم- قال

إنَّ اللهَ تعالى يقولُ : إنَّ عبدًا أصحَحتُ لهُ جسمَهُ ، ووسَّعتُ عليهِ في مَعيشتِهِ ، تمضي عليهِ خمسةُ أعوامٍ لا يَفِدُ إليَّ لمَحرومٌ

الألباني صحيح الجامع

Pilgrimage to the Sacred House of Allah is one of the pillars of Islam for whoever is able to reach it. It is one of the most honorable acts of worship whereby worshipers draw closer to Allah Almighty. Hajj is obligatory on every Muslim only once during his or her lifetime, provided that he or she is able to perform it.

In this hadith the Prophet, may Allah’s blessings and peace be upon him, says: “Allah is exalted saying: “If a slave is given good health, wealth and well being and he does not come to visit me after five years have passed, then he is deprived from a great reward.” meaning that if five years have passed by him and he does not visit the Sacred House of Allah which is the Kaaba, and he did not intend to perform Hajj or Umrah, this can mean: that Allah Almighty eliminates him by depriving him of goodness, or of additional reward, and general forgiveness. Because he ignored performing the Hajj or Umrah whilst being able to do so, he deprived himself of the good reward, as the Prophet PBUH said the reward of an accepted Hajj is nothing but Paradise. Also, in another hadith the Prophet PBUH said in which the pilgrim will return after pilgrimage being cleansed of his sins as a newborn. And in this hadith: He urged Muslims for a healthy body, a lot of livelihood, to go out with the intention of visiting the House of Allah, may He be glorified and exalted, for a Hajj or Umrah.

And it states: It is emphasized to visit the Sacred House of Allah more often and to not exceed five years without doing so. Also, while we are living in west and non-Muslim environments, it’s strongly recommended to travel with your youth for Umrah or Hajj as this has a big effect on their Islamic identity and brings them closer to Allah, the Kabbah and the city of the Prophet Muhammad peace be upon him. This will give them a personal connection with Islamic sacred and historical places.


الحَجُّ إلى بَيتِ اللهِ الحَرامِ أحَدُ أركانِ الإسلامِ لِمَنِ استَطاعَ إليه سَبيلًا؛ فهو مِن أشرَفِ العِباداتِ الَّتي يَتقرَّبُ بها العِبادُ إلى اللهِ عزَّ وجلَّ
وفي هذا الحَديثِ يَقولُ النَّبيُّ صلَّى اللهُ عليه وسلَّمَ: “إنَّ اللهَ تَعالى يَقولُ: “إنَّ عَبدًا”، والمُرادُ به: المُسلِمُ المُكَلَّفُ، “أصحَحتُ له جِسمَه”، بإسباغِ الصِّحَّةِ والعافيةِ عليه، فلم تَنزِلْ به عِلَّةٌ، “ووَسَّعتُ عليه في مَعيشَتِه”، برِزقِه رِزقًا واسِعًا فِيمَا يَعيشُ فيهِ مِنَ القُوتِ والمالِ الوَفيرِ، بالزِّيادةِ على كِفايَتِه، “تَمضي عليه خَمسةُ أعوامٍ لا يَفِدُ إليَّ، لَمَحرومٌ”، بمَعنى أنَّه إذا مَرَّ عليه خَمسُ سَنواتٍ ولا يَزورُ بَيتَ اللهِ الحَرامَ وهو الكَعبةُ، ولا يَقصِدُها بنُسُكٍ مِن حَجٍّ أو عُمرةٍ، وهو على حالةِ المستطيعِ مِنَ الصِّحَّةِ ووَفرةِ المالِ، فإنَّه مَحرومٌ مِن خَيرٍ كَثيرٍ، وأجرٍ عظيمٍ مِنَ اللهِ تَعالى، أوِ المَعنى: أنَّ اللهَ تعالى يَقضي عليه بالحِرمانِ مِنَ الخَيرِ، أو مِن مَزيدِ الثَّوابِ، وعُمومِ الغُفرانِ؛ لِأنَّه تَرَكَ ما في قَصدِه خَيرُ الدَّارَيْنِ لِغَيرِ عُذرٍ، فقد حَرَمَ نَفْسَه الخَيرَ، والحَجُّ المَبرورُ والعُمرةُ يَرجِعُ منهما المَرءُ مَغفورًا له ذُنوبُه كَيَومِ وَلَدتْه أُمُّه.
وفي هذا الحَديثِ: حَثُّ صَحيحِ الجِسمِ، كَثيرِ الرِّزقِ على أنْ يَخرُجَ قاصِدًا بَيتَ اللهِ عزَّ وجلَّ بحَجٍّ أو عُمرةٍ.
وفيه: تأكُّدُ زيارةِ بيتِ اللهِ الحَرامِ في مِثلِ هذه المُدَّةِ

It is worth mentioning that scholars of hadeeth have different opinions relating to the authenticity of this hadeeth. For example, Imam Dar-Qatni views the hadeeth’s authenticity as weak. On the other hand, Ibn Habban and Sheikh Al-Albani in “Silcilat As-Saheeha” – commented that it is a sound (saheeh) hadith. In addition, scholars have agreed that it is permissible to act on a weak hadith in order to motivate a Muslim to perform good deeds such as Hajj, Umrah, sadaqah, zakat, salah, etc.

Allah knows best.

Hajj issue/Fatwa No: 11

Answer:- Firstly, it is worth mentioning that praying to the object ”Sutrah” is mustahab which is a “likeable act” and not an obligatory act.

In general, it is not allowed to pass in front of someone praying. However, this rule is hard to apply in Mecca, especially in the Mataf area and during the crowded Hajj and Umrah seasons. With consideration of the following:

 

Allah (Glorified and Exalted be He) says: “So keep your duty to Allah and fear Him as much as you can.” (At-Taghabun 64:16)

Also, we read in the Quran: “Allah burdens not a person beyond his scope.“ (Al-Baqarah 2:286)

The Prophet (peace be upon him) said: “What I have forbidden you, avoid it; what I have ordered you [to do], do as much of it as you can.” (Al-Bukhari and Muslim)

One of the fundamentals of jurisprudence and the principle that “Necessity makes forbidden things permissible.”

Here are the views of the different school of thoughts:

The Hanafi scholars indicated that it is okay to pass in front of a person praying in the Haram Mosque.

The Maliki scholars indicated that it is better for the person praying to find an area where nobody will pass in front of him. Otherwise, it is permissible.

The Shafi scholars have agreed that it is permissible to pass in front of a person who is praying if you are making Tawaf.

The Hanbali scholars indicated that it is permissible. Ahmad Ibn Hanbal (may Allah have mercy on him) said do not prevent a person from passing in front of you whilst praying in Haram because Mecca has a different ruling on the matter, and because the Prophet (peace be upon him) prayed in Mecca without any object in front of him.

Imam Ar-Rehaibani commented on this and said that this is applied during the time of Hajj because the Haram is overcrowded, and this rule is a necessity. Outside of the Hajj time, when the Haram is not crowded this permission should not be applied.

Sheikh Bin Baz’s collection of fatawa, stated in the Sacred Mosque, indicates that it is allowed to pass in front of the person who is praying because of the crowded nature that is hard to avoid. This can also be applied to other mosques such as Masjid An-Nabawi, Masjid Kheif, or any other mosques if they become crowded and passing in front of the person who is praying becomes hard to avoid.

The same statement by Ibn Thaymiya in his Majmu’u Al-Fatawi, Imam At-Tahawiy in his book Mushkil Al-Athar, and also stated in the Mughni Fiqh Book that explained Imam Ahmad Ibn Hanbal’s views that there is no harm not to pray in front of an object in Mecca. It was reported that Ibn Zubeir, A’ata Ibn Rabah, and Mujahid narrated that the Prophet (peace be upon him) prayed and had no object between him and the Tawaf area. Also, it was narrated that Mutalib had seen the Messenger of Allah (peace be upon him) praying toward Hijr and people were passing in front of him. In addition, Abi Ammar narrated that he saw Ibn Zubeir come to pray and the Tawaf area was in front of him. A woman passed in front of him so he waited for her to pass to perform his sujood which was in the same place she walked over. This was reported by Imam Ahmad Ibn Hanbal (may Allah have mercy on him) in his book Manasik. Another hadith narrated by Ibn Abbas (may Allah have mercy on him), is that while the Prophet (peace be upon him) was praying in Mina and had no object in front of him, a man riding his donkey passed in front of him. This hadeeth is agreed upon. Furthermore, Ibn Abbas (may Allah be pleased with him) narrated that the Prophet (peace be upon him) prayed in empty spaces with no object in front of him, narrated by Bukhari.

Therefore, in Mecca, during Hajj, Umrah, and other places when it is crowded and it is impossible to apply a sutrah, it is permissible to pray or to pass in front of a person who is praying.

 

 السؤال

ما حكم المرور بين يدي المصلي في مسجد الحرام  و المسجد النبوي او مسجد الخيف بمنى أيام التشريق وذلك نظراً للزحام الشديد؟

والقول الأخير في المسألة: يجوز المرور بين يدي المصلي في المسجد الحرام ومكة

أقوال المذاهب الاربعة كما يلي: جاء في الموسوعة الفقهية

المالكية : أجازوا المرور بالمسجد الحرام أمام مصل لم يتخذه سترة أما المستتر فالمرور بين يديه كغيره وكذلك يكره مرور الطائف أمام مستتر وأما أمام غيره فلا

الحنفية قالوا : يجوز لمن يطوف بالبيت أن يمر بين يدي المصلي وكذلك يجوز المرور بين يدي المصلي داخل الكعبة وخلف مقام إبراهيم عليه السلام وإن لم يكن بين المصلي والمار سترة

الحنابلة قالوا : لا يحرم المرور بين يدي المصلي بمكة كلها وحرمها

الشافعية قالوا : يجوز مرور من يطوف بالبيت أمام المصلي مطلقا

فصل ترك السترة بمكة و غيرها

فصل : ولا بأس أن يصلي بمكة إلى غير سترة وروي ذلك عن ابن الزبير و عطاء و نجاهد قال الأثرم : قيل لـ أحمد الرجل يصلي بمكة ولا يستتر بشيء فقال : قد روي عن النبي أنه صلى ثم ليس بينه وبين الطواف سترة قال أحمد : لأن مكة ليست كغيرها كأن مكة مخصوصة وذلك بما [ روى كثير بن كثير ابن المطلب عن أبيه عن جده المطلب قال : رأيت رسول الله يصلي حيال الحجر والناس يمرون بين يديه ] رواه الخلال بإسناده وروى الأثرم بإسناده [ عن المطلب قال : رأيت رسول الله إذا فرغ من سبعه جاء حتى يحاذي الركن بينه وبين السقيفة فصلى ركعتيه في حاشية المطاف وليس بينه وبين الطواف أحد ] وقال أبي عمار : رأيت ابن الزبير جاء يصلي والطواف بينه وبين القبلة تمر المرأة بين يديه فينظرها حتى تمر ثم يضع جبهته في موضع قدمها رواه حنبل في كتاب المناسك وقال المعتمر : قلت ل طاوس الرجل يصلي يعني بمكة فيمر بين يديه الرجل والمرأة فقال : أولا يرى الناس بعضهم بعضا وإذا هو يرى أن لهذا البلد حالا ليس لغيره من البلدان وذلك لأن الناس يكثرون بمكة لأجل قضاء نسكهم ويزدحمون فيها ولذلك سميت بكة لأن الناس يتباكون فيها أي يزدحمون ويدفع بعضهم بعضا فلو منع المصلي من يجتاز بين يديه لضاق على الناس ولأن الحرم كله محل المشاعر والمناسك فجرى مجرى مكة في ما ذكرناه وحكم الحرم كله حكم مكة

حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ ، قَالَ : حَدَّثَنِي مَالِكٌ ، عَنِ ابْنِ شِهَابٍ ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ ، عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ ، قَالَ : أَقْبَلْتُ رَاكِبًا عَلَى حِمَارٍ أَتَانٍ ، وَأَنَا يَوْمَئِذٍ قَدْ نَاهَزْتُ الِاحْتِلاَمَ ، وَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي بِمِنًى إِلَى غَيْرِ جِدَارٍ ، فَمَرَرْتُ بَيْنَ يَدَيْ بَعْضِ الصَّفِّ ، وَأَرْسَلْتُ الأَتَانَ تَرْتَعُ ، فَدَخَلْتُ فِي الصَّفِّ ، فَلَمْ يُنْكَرْ ذَلِكَ عَلَيَّ متفق عليه في هذا بدليل

قوله : ( فلم ينكر ذلك علي أحد ) قال ابن دقيق العيد استدل ابن عباس بترك الإنكار على الجواز ، ولم يستدل بترك إعادتهم للصلاة  لأن ترك الإنكار أكثر فائدة

فصل : ولو صلى في غير مكة إلى غير سترة لم يكن به بأس لما [ روى ابن عباس قال : صلى النبي عليه الصلاة والسلام في فضاء ليس بين يديه شيء ] رواه البخاري و [ روي عن الفضل بن عباس أن النبي عليه الصلاة والسلام أتاهم في باديتهم فصلى إلى غير سترة ] ولأن السترة ليست شرطا في الصلاة وإنما هي مستحبة قال أحمد : في الرجل يصلي في فضاء ليس بين يديه سترة ولا خط صلاته جائزة وقال : أحب أن يفعل فإن لم يفعل يجزيه

يسن للمصلي إذا كان منفرداً أو إماماً أن يجعل أمامه سترة تمنع المرور بين يديه وتمكنه من الخشوع في أفعال الصلاة، وذلك لما رواه ابن ماجه عن أبي سعيد -رضي الله عنه- عن النبي صلى الله عليه وسلم قال: إذا صلى أحدكم فليصل إلى سترة وليدن منها، ولا يدع أحداً يمر بين يديه

وهذا يشمل السفر والحضر، كما يشمل الفرض والنفل، قال العلماء: والحكمة في السترة كف البصر عما وراءها، ومنع من يجتاز بقربه

والأمر في هذا الحديث للاستحباب، لا للوجوب، قال ابن عابدين: (صرح في المنية بكراهة تركها، وهي تنزيهية، والصارف للأمر عن حقيقته ما رواه أبو داود عن الفضل بن العباس رضي الله عنهما قال: أتانا رسول الله صلى الله عليه وسلم ونحن في بادية لنا فصلى في صحراء ليس بين يديه سترة). ومثله ما ذكره البهوتي من الحنابلة قال: (وليس ذلك بواجب؛ لحديث ابن عباس رضي الله عنهما). فذكر الحديث السابق. ويستحب ذلك عند الحنفية والمالكية في المشهور، للإمام والمنفرد إذا ظن مروراً بين يديه، وإلا فلا تسن السترة لهما، قال في الهداية: (ولا بأس بترك السترة إن أمن المرور).

و جاء في مجموع فتاوى ابن باز رحمه الله تعالى أما المسجد الحرام فلا يحرم فيه المرور بين يدي المصلي ولا يقطع الصلاة فيه شيء من الثلاثة المذكورة ولا غيرها، لكونه مظنة الزحام ويشق فيه التحرز من المرور بين يدي المصلي، وقد ورد بذلك حديث صريح فيه ضعف ولكنه ينجبر بما ورد في ذلك من الآثار عن ابن الزبير وغيره ومثله في المعنى المسجد النبوي وغيره من المساجد إذا اشتد فيه الزحام وصعب التحرز من المار

 

لقول الله عز وجل فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ. وقوله سبحانه: لاَ يُكَلِّفُ اللّهُ نَفْسًا إِلاَّ وُسْعَهَا. وقول النبي صلى الله عليه وسلم: ما نهيتكم عنه فاجتنبوه وما أمرتكم به فأتوا منه ما استطعتم. متفق على صحته

 

حكم مرور المرأة أمام المصلي في الحرم؟

إذا وقع ذلك في الحرم المكي فإنها لا تقطع، وهذه خصوصية للحرم، وقد جاء في الأدلة ما يدل على ذلك، ومن أسباب ذلك أنه في الغالب مظنة الزحام، وعدم القدرة على رد المار، ومن رحمة الله جل وعلا أن أسقط هذا الحكم في ذلك، ويلحق بذلك الزحام الشديد في أي مكان في المسجد المدني أو غيره

 

وهذا ما أفتت به اللجنة الدائمة أيضاً في الفتوى رقم: 1752. وعلى هذا القول يجوز المرور بين يدي المصلي في مسجد الحرام  و المسجد النبوي مسجد الخيف عند الزحام وحصول مشقة بعدم المرور، ومسجد الخيف داخل حدود الحرم ولا شك في أن تحاشي المرور أفضل على كل حال

 

المغني في فقه الإمام أحمد بن حنبل الشيباني

 

إن المرور بين يدي المصلي محرم في الأصل إلا أن العلماء استثنوا من ذلك المطاف فقالوا:

  ( لا بأس أن يمر الناس فيه بين يدي المصلي للحاجة والمشقة، ودليلهم على ذلك هو حديث المطلب أنه رأى النبي صلى الله عليه وسلم يصلي حيال الحجر والناس يمرون بين  يديه )

 

رواه أحمد وأبو داود وابن ماجه والنسائي

وفي المغني لابن قدامة أن ابن أبي عمار قال:” رأيت ابن الزبير جاء يصلي والطواف بينه وبين القبلة تمر المرأة بين يديه فينتظرها حتى تمر، ثم يضع جبهته في موضع قدمها” رواه حنبل في المناسك

وقال المعتمر: قلت لطاووس: الرجل يصلي بمكة يمر بين يديه الرجل والمرأة فقال:(أولا يرى الناس بعضهم بعضاً، وإذا هو يرى أن لهذا البلد حالاً ليس لغيره من البلدان، وذلك لأن الناس يكثرون بمكة لأجل قضاء نسكهم ويزدحمون فيها.) انتهى

وقد ذكر شيخ الإسلام ابن تيمية في مجموع فتاواه أن هذا من خصائص مكة، وكذلك الطحاوي في مشكل الآثار، وللخرشي في شرح مختصر خليل وغيرهم ومما سبق يتبين لنا أنه يستوي في ذلك الرجل والمرأة

و الله أعلم

Allah knows best.

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