Various Fatwas on Hajj and Umrah

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Q. It was my intention to proceed from Jeddah to Madinah for Ziyaarat. However, after arriving in Jeddah, I decided to go for Umrah first. Will it be valid to don ihram in the hotel in Jeddah or do I have to pay the damm penalty?

A. Your ihram in Jeddah is valid. There is no need for the penalty.


Q. Whilst in Makkah after performing Umrah, if one goes to Jeddah for some work, does one have to don Ihram on returning to Makkah?

A. There is no need for Ihraam when returning to Makkah from Jeddah.


Q. From South Africa if a person goes directly to Makkah for Hajj and Umrah, what is his Meeqaat? Some say that it is permissible to don Ihraam in Jeddah. Others say that this is not permissible. Ihraam must be donned in the plane when the plane comes in line with the Meeqaat known as Yalamlum. What is the correct ruling?

A. There are two versions. According to the one view, the last point is Yalamlum. When in line with Yalamlum, they say that it is compulsory to don Ihraam. According to the other view, it is permissible to delay the Ihraam until arrival in Jeddah. We follow this latter view which was also t he fatwa of Hadhrat Mufti Shafi’ (rahmatullah alayh). 


Q. When is it compulsory for one to put on Ihraam when proceeding for Hajj from South Africa by air?

A. While it is permissible to don Ihraam even from South Africa, it is compulsory in Jeddah.


Q. When going for Hajj/Umrah from South Africa, is it permissible to don Ihraam in Jeddah?

A. It is permissible to don Ihraam from your house or from Johannesburg or in Jeddah. You may not proceed for Umrah/Hajj from Jeddah without Ihraam. Jeddah is the final point – the Meeqaat.


Q. I was told that I should not recite Talbiyah immediately after performing the two raka’ts of Ihraam Salaat, but should wait until we board the bus, then recite Talbiyah with the group. Is this according to the Shaafi’ Math-hab?

A. The Talbiyah according to the Hanafi Math-hab is Waajib. It has to be compulsorily recited audibly at the time of making niyyat for Ihraam, which is usually after performing the two raka’ts Sunnat Salaat for adoption of Ihraam. According to the Shaafi Math-hab, Talbiyah is Sunnat. Despite this, it should be recited individually at the time of making niyyat as the Hanafis do. It is incorrect to delay it until you reach the bus. It is not Masnoon to recite it in group form.


Q. When performing the two raka’ts of Ihraam Salaat, is it necessary to cover the head with the Ihraam cloth?

A. It is not necessary to cover the head with the upper portion of the Ihraam when performing the two raka’ts Ihraam Salaat. A topi may be worn. In fact it is more convenient to put on a topi.


Q. Is it permissible to have a shower in the state of Ihraam? Does changing the garment in Ihraam nullify the state of Ihraam?

A. It is permissible to have a shower whilst in the state of Ihraam. Changing the clothing does not nullify Ihraam.


Q. In order to be released from Ihraam, will it be permissible for a person to make qasr (cut) his own hair?

A. It is permissible.


Q. I had neglected cutting my nails and removing the underarm, etc. hairs. I am aware that it is haraam to retain these items beyond 40 days. My problem now is that the 40th day will fall during the first 10 days of Zil Hajj, and I shall be making Qur’baani. I have been told that it is not permissible for those making Qur’baani to cut nails and remove hairs during these ten days. This may be done only after the Qur’baani. What should I do?

A. It is Mustahab to abstain from cutting nails and removing the hair during the first 10 days of Zil Hajj if one is making Qur’baani, and it is haraam to refrain from cutting the nails and hair for more than 40 days. The conflict is now between observance of a Mustahab and commission of haraam. You have to discard the Mustahab and cut your nails and remove the hairs to avoid committing the haraam act.


Q. Is it Waajib to refrain from cutting nails and hair during the first 10 days of Zil hajj?

A. It is Mustahab to refrain from cutting nails and hair during the 10 days of Zil Hajj if you are making Qur’baani.


Q. Should the pebbles with which the Jamraat are pelted be washed?

A. It is better to wash the pebbles. It is not Waajib.


Q. If a person decides to spend the 6th day of Hajj in Mina, can he pelt the Jamraat after sunrise.

A. If a person decides to remain at Mina on 13th Zil Hajj, then pelting the three Jamraat becomes Waajib. While it is permissible on this day to pelt before Zawwaal, it is not permissible before sunrise. He may pelt after sunrise. If a person happens to be in Mina after Subah Saadiq on the 13th, then pelting becomes Waajib. If he leaves without pelting, one Dumm (sacrificing an animal) becomes Waajib.


Q. A person going for Hajj performed Umrah. After Umrah he goes to Madinah Munawwarah. From Madinah he returns to Makkah for Hajj-e-Tamattu’. Should he make Umrah again or does the first Umrah suffice?

A. There is a sharp difference of opinion on this issue. According to Imaam Abu Yusuf and Imaam Muhammad (rahmatullah alayhima) when a person after performing Umrah during the Hajj months leaves for Madinah Munawwarah, the Umrah which he has performed is not the Umrah of Tamattu’, although according to Imaam Abu Hanifah (rahmatullah alayh) it will be the Umrah of Tamattu’. If this person who had gone to Madinah after the Umrah, wishes to perform Tamattu’, then he will have to perform Umrah again. This is the view of Imaam Abu Yusuf and Imaam Muhammad (rahmatullah alayh), and this is the official or the Mufta Bihi version according to Hadhrat Maulana Zafar Ahmad Thaanvi (rahmatullah alayh).

However, there is Ikhtilaaf (difference of opinion) of our Akaabireen (Senior Ulama) on this mas’alah. In Imdaadul Ahkaam, Vol.2, pages 181/182, Maulana Zafar Ahmad gives the Fatwa on the version of Saahibain, while Mufti Mahmoodul Hasan in Fataawa Mahmoodiyyah, Vol. 13, page 169, gives the Fatwa on the version of Imaam Abu Hanifah (rahmatullah alayh) although his (i.e. Mufti Mahmood’s – rahmatullah alayh) answer is ambiguous. While he tells the questionnaire that the Tamattu is valid according to Saahibain, he also entertains the view of Imaam Abu Hanifah.

We are of the view that the ihtiyaat (precaution) is in the version of Saahibain. The person when returning from Madinah should perform Umrah. By performing Umrah, he will save himself from a possible serious violation. If he adopts the view of Saahibain and does not perform Umrah again, but performs Ifraad (only Hajj), then he will be in violation of Imaam Abu Hanifah’s ruling. While he will be a Mufrid (one who performs only Hajj) according to Saahibain, he will be a Mutamatti’ (one who performs Hajj and Umrah ) according to Imaam Abu Hanifah.   Thus, Damm Tamattu’ is Waajib according to Imaam Abu Hanifah, while there is no Dumm according to Saahibain because this person is a Mufrid.

To be saved from this situation it is best to perform Umrah again so that he will be a Mutammati’ according to both views. Hence, if he does perform Umrah, he will conform to Saahibain’s view, and although he acts in conflict with Imaam Abu Hanifah’s view, nevertheless, the Tamattu’ will be valid according to both views.
Close Answer 


Q. Is it permissible to make Sa-ee of Hajj before proceeding to Mina?

A. It is permissible to make Sa-ee of Hajj before going to Mina on the 8th. After donning Ihraam on the 8th, you should make a Nafl Tawaaf with Idhtibaa’ and Ramal. Thereafter make the Sa-ee. It will then not be incumbent to make Sa-ee on the 10th after Tawaaf-e-Ziyaarat.


Q. If during Sa-ee wudhu breaks and due to the large crowd it is extremely difficult to go for wudhu, will the Sa-ee be valid?

A.Yes, Sa-ee will be valid. Wudhu is not conditional for the validity of Sa-ee.


Q. What is the reward of performing Salaat in the Hateem?

A. The reward of performing Salaat in the Hateem is the same as when performing anywhere in Musjidul Haraam.



Q. What are the rules of Tawaaf?

A. It is incumbent to make niyyat (intention) for Tawaaf. Without niyyat, the Tawaaf is not valid. Niyyat is the intention in the mind. Verbal expression while permissible, is not obligatory.

* It is not necessary to specify in the niyyat which Tawaaf is being made. It will suffice to make niyyat of just Tawaaf.

* Whilst making Tawaaf it is not permissible to face the Ka’bah, except when making Istilaam of Hajr-e-Aswad.

* After every Tawaaf it is Waajib to perform two raka’ts Salaat. While it is more meritorious to perform it at Maqaam-e-Ibraaheem, it may be performed anywhere in Musjidul Haraam.

If one forgets to perform this Salaat after the Tawaaf, it remains obligatory for lifetime, and it has to be discharged even after leaving Makkah and at any place. There is no Dumm for the delay.

If Tawaaf is made after Asr, the two raka’ts should not be performed. It should be performed after the Fardh of Maghrib.

If two or more Tawaafs were made without performing two raka’ts after each Tawaaf, then for each Tawaaf two raka’ts should be made. It is Makrooh to unnecessarily delay the two raka’ts after completion of the Tawaaf.

If during the course of a shaut of Fardh or Waajib Tawaaf, one doubts the number of shauts, then repeat that shaut and regard it to be the lesser number, e.g. if the doubt is 3 or 4, then regard it to be 3. If it is Sunnat or Nafl Tawaaf, then it is not necessary to repeat the whole shaut. Act in conformity with what you believe the number to be.

While there are Masnoon duas to recite during Tawaaf, if one has not memorized such duas, recite any Tasbeeh, Tahleel, the Kalimahs and Thikr.

* It is not advisable to recite Qur’aan during Tawaaf.
Close Answer 


Q.Someone performing Umrah forgot to make the two raka’ts Waajib Salaat of Tawaaf. He is still in Makkah. What should he do?

A. He should perform the two raka’ts. These two raka’ts will be valid even if performed after some time.


Q. I forgot to perform the two raka'ts Salaat after Tawaaf. What should I now do?

A. It is Waajib to perform the two raka’ts after Tawaaf. This Wujoob (compulsion) remains for lifetime. If one is still in Makkah, then one should perform the two raka’ts in the Haram. If one recalls the omission after having left Makkah, then perform the two raka’t wherever one happens to be and repent for the sin of omission.


Q. If there is no place in the Mataaf area where should the two raka'ts of Tawaaf Salaat be performed?

A. The two raka’ts after completing Tawaaf may be performed anywhere in the Haram, not necessarily in the Mataaf area.


Q. When making Tawaaf, is it compulsory for the left shoulder to be towards the Ka’bah?

A. Yes, it is compulsory for the left shoulder to be towards the Ka’bah when making Tawaaf.


Q. Should the whole body face Hajr-e-Aswad when making Istilaam or only the hands?

A. When making Istilaam with the hands, the whole body should face Hajr-e-Aswad.


Q. After Istilaam at the beginning of each shaut (circuit), should one slightly reverse or bring the feet backwards before beginning the shaut?

A. No, you must not reverse or bring your foot backwards. Turn and carry on straight with the Tawaaf.


Q. If one mistakenly faces the Ka’bah during Tawaaf, will the Tawaaf be valid? Should one move backwards and continue the Tawaaf from that point?

A. If mistakenly one faces the Ka’bah, the Tawaaf will remain valid. One should not back pedal. However, one should recite Istighfaaar (repent and seek forgiveness).


Q. Is it permissible to look behind while making Tawaaf?

A. If there is a valid reason, one may look behind while making Tawaaf without turning the left shoulder from the Ka’bah.


Q. While making Tawaaf is it necessary to focus the eyes on the ground?

A. It is not necessary to have the eyes focused on the ground during Tawaaf.


Q. If during Tawaaf someone fell down and one faced the Ka’bah while helping the person, what is the position of the Tawaaf?

A. If you assist someone who falls, and you face the Ka’bah, that shaut (round) should be repeated. If it was not repeated, the Tawaaf will remain valid, but one will be sinful for not having repeated the defective shaut.


Q. Is it preferable to recite Qur’aan Shareef during Tawaaf?

A. It is not preferable to read from the Qur’aan Majeed while making Tawaaf. It is discouraged.


Q. Can Qur’aan be recited during Tawaaf?

A. It is Makrooh to recite Qur’aan Shareef during Tawaaf.


Q. Is it permissible to talk while making Tawaaf, e.g. asking my wife of the number of circuits made?

A. Necessary talk of any kind is permissible. It is not permissible to engage in unnecessary talk. Nevertheless, the Tawaaf remains valid. Yes, you may ask your wife regarding the number of the rounds. This is necessary talk.


Q. Should Istilaam of Rukn Yamaani also be made?

A. If you are able to touch Rukn-e-Yamaani with both hands without turning the left shoulder from the Ka’bah, then this should be done. Touching with one hand is also permissible. Istilaam should not be made. When one is unable to touch Rukn-e-Yamaani, there is no Istilaam to be made. Such ‘istilaam’ is not permissible.


Q. Is it Sunnat to touch Rukn-e-Yamaani whilst making Tawaaf of the Ka’bah?

A. Provided there is no pushing and jostling, it is Sunnat to touch Rukn-e-Yamaani.


Q. Is it Sunnat to touch the Ka’bah?

A. There is no Masnoon significance in touching the Ka’bah. Only Hajrul Aswad and Rukn-e-Yamaani may be touched on condition there is no pushing and jostling.


Q. Where exactly is the Multazam?

A. The Wall between the Door of the Ka’bah and Hajr-e-Aswad is the Multazam.


Q. While making Tawaaf should one make dua by the Multazam?

A. One should not make dua at the Multazam during Tawaaf. The Tawaaf should not be interrupted. It is Makrooh to do so.


Q. While making Tawaaf, is it permissible to enter the Hateem to perform Salaat?

A. Performing Namaaz in the Hateem is not permissible during Tawaaf.


Q. What happens if one forgot to make Istilaam of Hajr Aswad after drinking Zamzam water?

A. Nothing happens if you forgot to make Istilaam after drinking Zamzam, that is, after completing the Tawaaf. There is no penalty.


Q. What should one do if the Asr Salaat begins whilst one is performing the sixth shaut of Tawaaf? When should the two raka’ts Tawaaf Salaat be performed in this case?

A. If you are able to quickly complete the shaut, then do so. The seventh shaut should be performed after the Salaat. If you join the Salaat without having completed the shaut, then repeat it after the Salaat and also the seventh shaut. It is not necessary to begin the whole Tawaaf over. And, if you are a follower of the Shaafi’ Math-hab, you may perform the two raka’ts of Tawaaf after Asr. It is not permissible for Hanafis to perform the two raka’ts after Asr. They have to wait until after Maghrib.


Q. What should one do if one’s Wudhu breaks whilst making Tawaaf?

A. If Wudhu breaks in any of the first three shauts (circuits), it is Mustahab, to do the Tawaaf afresh – from the first Shaut. It is, however, permissible to continue it from the point of departure.


Q. An invalid will be making Tawaaf and Sa-ee in a wheel chair. If I push the wheel chair will my Tawaaf and Sa-ee be valid or should I perform these acts separately?

A. The one pushing someone in a wheelchair for Tawaaf or Sa-ee should also make niyyat for Tawaaf/Sa-ee, then his/her acts will also be valid. However, if the pusher’s intention is only to get a wage, then his/her Tawaaf/Sa-ee will not be valid.


Q. Is it permissible to make Nafl Tawaaf and Umrah after Tawaaf Wida?

A. After Tawaaf Wida it is permissible to do Nafl Tawaaf and Umrah.


Q. For a valid reason I want to make Tawaaf-e-Ziyaarat and Sa-ee before the 8th. Is it permissible?

A. Tawaaf-e-Ziyaarat is a Rukn (Fundamental) of Hajj. It is Fardh to perform it. Without this Tawaaf, Hajj is not valid. The time for this Tawaaf commences from Subh Saadiq on 10th Zil Hajj, and it is Waajib to perform it during the Days of Nahr (i.e. 10th, 11th and 12th Zil Hajj). The permissible time ends at sunset on the 12th. If it is done after the expiry of these three days, then although it will be valid, the penalty of a dum (a goat/sheep) will apply. The Tawaaf which you intend performing before these days will not be Tawaaf Ziyaarat. Your Hajj will not be valid. Sa-ee may be made on the 8th after donning Ihraam and making a Nafl Tawaaf in which Raml and Idhtiba are also made. If Sa-ee is made on the 8th, then it is not necessary to make Sa-ee after Tawaaf-e-Ziyaarat.


Q. At the Ka’bah I have seen people turning around whilst performing Tawaaf to take photos. What is the status of their Tawaaf? Also, in Madinah Munawwarah people are more interested in taking photos of the Raudhah Mubaarak than in reciting Salaat and Salaam.

A. These people are not concerned about the status of Tawaaf because they do not go the Makkah for Umrah or Hajj. They are on a tour at what they deem to be some holiday resort. In fact the evil and immoral Saudis have transformed the two Holy Cities into holiday resorts. Those who indulge in haraam photography, and aggravate the sin by polluting the sanctity of the Ka’bah and Musjidul Haraam, are Signs of Qiyaamah and candidates for Hell-Fire. The evil perpetrated in the Holy Cities at the Holiest Sites is with the connivance of the fussaaq and fujjaar authorities whose concern is only commercial gain. Hajj and Umrah have become thoroughly commercialized. Most people who visit the Holy Places are bereft of understanding. They do not know what Hajj and Umrah is, hence they revel in their haraam perpetrations. After all, the predictions of Rasulullah (sallallahu alayhi wasallam) must materialize.



Q. In Arafaat we were constrained by our guide to leave for Muzdalifah at 11 in the night. Is there any penalty we have to pay for this?

A. It is Sunnat to leave immediately the sun sets. The departure should not be intentionally delayed for no Shar’i reason. Istighfaar will suffice. There is no penalty to pay for this act.


Q. If one did not spend the nights in Mina, is it necessary to pay the dum penalty?

A. It is Sunnat to spend the nights in Mina. The dum penalty is not necessary for failing to observe this Sunnat. Istighfaar (repentance) is necessary.


Q. If due to exceptionally large crowds, a woman is unable to fulfil the rite of Wuqoof at Muzdalifah, does she have to give the Dumm penalty?

A. If truly she was unable to make Wuqoof at Muzdalifah as has become the situation nowadays, the Dumm penalty is waived for her.


Q. During the state of Ihraam, I wore a sewn garment for a few hours. What is the kaffaarah? Can the kaffaarah for this error be paid in South Africa?

A. Since the sewn garment was worn less than 12 hours, the kaffaarah (penalty) is Sadqah. This is the same amount as Sadqah Fitrah which is approximately the price of 2 kg bread flour. The kaffaarah applies even if the garment was mistakenly worn. This penalty may be paid in South Africa. Only if a dumm (animal) is incumbent, then it will have to be slaughtered in the Haram area.


Q. Someone bought an Ihraam garb which had metal fasteners. However, he did not use the fasteners. He donned the ihraam the proper way. Does he have to give some sort of Sadqah for such an ihraam?

A. No, there is no compulsory Sadqah to give. It is makrooh to tie the ihram sheet with fasteners or pins.


Q. I shall, Insha’Allah, be going for Hajj. Circumstances compel me to use a brief during Ihraam. What is the kaffaarah for this violation?

A. If circumstances compel you to put on a brief, and if you wear it for 12 hours or more, the penalty is either a Dumm (an animal) or 6 Fitrah amounts (i.e. a total of R120 ,i.e. 6 X R20, or to fast three consecutive days. When giving the money to the poor, each one should be given the full R20. If you wear the brief for less than 12 hours, the penalty is the Sadqah Fitr amount or to fast three days. 


Q. It was my intention to proceed from Jeddah to Madinah for Ziyaarat. However, after arriving in Jeddah, I decided to go for Umrah first. Will it be valid to don ihram in the hotel in Jeddah or do I have to pay the damm penalty?

A. Your ihram in Jeddah is valid. There is no need for the penalty.


Q. I have to make qadha of an Umrah which I had invalidated. I have been told to make two Umrahs. One is for entering the Meeqaat, and one being the qadha for which I have to don Ihraam in Tan'eem. Please advise if this is correct.

A. You will be entering the Meeqaat with the niyyat of Qadha Umrah, hence there is no other Umrah which you have to perform. It will be another issue if you consciously make a niyyat of performing a new Umrah. In that case, you will have to perform your Qadha Umrah from Tan’eem after making your new Umrah. But in your case you will be proceeding from South Africa with the niyyat of making qadha Umrah. The view of two Umrahs is erroneous.


Q. I was supposed to pay one dum last year for having committed a Hajj violation, but did not do so. Will it be valid if I pay the dum this year during Hajj?

A. Yes, it is permissible and necessary to pay the dum penalty this year.



Q. Is it permissible for a person who performed Ifraad Hajj or Tamattu’ to perform Nafl Umrah?

A. A person who has performed Hajj Ifraad may perform Nafl Umrah after the 13th Zil Hajj. The Mutamatti’ may also perform Nafl Umrah whilst waiting to don Ihraam for Hajj.


Q. After performing Umrah of Tamattu’ Hajj, is it permissible for Hanafis and Shaafis to perform more Umrahs while waiting for the five days of Hajj?

A. According to both Math-habs, it is permissible to perform additional Umrahs while waiting for the five days of Hajj.


Q. Is it permissible to perform Hajj-e-Badal on behalf of a sick person?

A. If the ailing person is so sick that he has lost hope of recovery and his health does not allow him to travel, then he may send someone to perform Hajj on his behalf. However, should he regain his health, and if he is by the means, then he will still have to perform Hajj.


Q. Is it valid to perform Hajj on behalf of a deceased?

A. If a deceased had made wasiyyat to have Hajj performed for him, then it is Waajib on the heirs to send someone to make Hajj-e-Badal for him. The expenses for the Hajj should be paid from one third of the assets left by the deceased. If he has no assets then it will not be Waajib on the heirs to perform the Hajj-e-Badal although it will be meritorious if they do so with their own funds. If no Wasiyyat is made, then too a person may perform Hajj and supplicate (make dua) asking Allah Ta’ala to bestow the thawaab of the Hajj to the deceased.


Q. I wish to perform a Hajj on behalf of my deceased parents who had died without having made wasiyyat of Hajj. What are the rules for this Hajj-e-Badal?

A.Since you are performing the Hajj voluntarily with your own money, you simply perform a Hajj and supplicate to Allah Ta’ala to bestow the thawaab to your parents. There are no specific conditions for this.


Q. Some time ago I gave my business to my son to escape the heavy burden of debts. However, I still use funds from the business to finance some of my other projects. I intend to go for Nafl Hajj, but I was advised to rather pay the debts instead of going for Nafl Hajj. I wish to go for Hajj as I feel that I am not responsible for the debts as my son is now the owner of the business. Also, the debts are business debts not personal debts. Please advise.

A. Personal or business debts are the same. The debts belong to you, not to your son even though he is working and paying. The creditors did not absolve you of the debts. Furthermore, the business still belongs to you. The gift of the shop was not executed correctly. You are still taking money from the shop for your other projects. This indicates that your son is not the true owner. If your son is unable to pay your debts, you remain liable. It is infinitely better to pay the debts. Cancel your plans for Nafl Hajj. 


Q. Hajj is a fundamental constituent of Islam. No one can deny its benefits. However my question is: Is Nafl Hajj permissible, nowadays? Large sums of money are spent for Nafl Hajj. A Maulana Sahib, said in an interview with the daily newspaper, Jung (of Pakistan): ‘To combat communism and socialism, i.e. irreligiosity, it is essential to solve the problem of poverty. Thousands of people from Pakistan and other lands constrained by hunger are turning to Christianity. In Pakistan the sympathy for socialism is on account of poverty. In fact they are Muslims like us, and in times of need they will be prepared to sacrifice their lives for Islam. If the large amount of funds spent on Nafl Hajj is diverted to the poor and needy, then in my opinion the issue of poverty in the land will be solved to a great degree.’ Last year I wrote about this issue to another Maulana Sahib. Supporting me he said: ‘In the prevailing circumstances it is sinful to go for Nafl Hajj. The money should be distributed to the orphans, poor and needy. More thawaab will be obtained.’ Please throw more light on this issue.

A.  Hadhrat Ludhyani said: “After the elaborate fatwa of a Maulana and the support of another Maulana, there is no need for me to comment further. However, in my defective opinion it should not be said that Nafl Hajj is haraam. If the wealthy fully fulfil their Zakaat obligation and the money is distributed correctly to the deserving people, the problem of poverty will be alleviated.” 


Q. Umrah Craze: This has become annual ‘holy holidays’. They go to the Holy Cities but return without any moral and spiritual change. In fact, many come back worse than what they were before going. They continue with all their haraam dealings. Of what benefit is this Umrah craze?

A. They don’t go for Umrah. They have a lot of haraam and mushtabah money to waste, hence they don’t acquire the taufeeq to spend adequately in the Path of Allah Ta’ala to secure their Aakhirat. They commit selfdeception, duping themselves with their ‘umrah’ holiday tours. The fact that there is no improvement in their Deeni life is loud evidence for the rejection of their Umrah. This ‘umrah craze’ is also one of the signs of Qiyaamah.  


Q. I have already performed Fardh Hajj. I am yearning to go for a Nafl Hajj. The trip will cost about R45,000. A friend advised me to rather spend the money on charity, and I will gain more reward. However, my heart is set on Hajj. What would be better for me?

A. Hajj is an important act of Ibaadat of high merit. However, Hajj is no longer compulsory on you. We shall therefore narrate to you the advice of Hadhrat Bishr Haafi (rahmatullah alayh) who was among the greatest Auliya in the early ages of Islam. The advice of such an illustrious authority of the Shariah who held an exceptionally elevated pedestal in the spiritual sphere, is infinitely superior to the advice which non-entities like us could proffer.

A man came to Hadhrat Bishr Haafi (rahmatullah alayh) and said: ‘Hadhrat. I have saved 2,000 dinars (gold coins/krugerrands). I yearn to go for (Nafl) Hajj.’ Hadhrat Bishr: ‘Do you wish to go for Hajj on a sight-seeing tour or to gain thawaab (reward) from Allah Ta’ala.’ The Man: ‘Most certainly to gain thawaab.’ Hadhrat Bishr: ‘Distribute the 2,000 dinars to 10 faqeers or to 10 orphans or to ten such men who are struggling to maintain their families. You will then receive the reward of 100 Hajj.’ The Man: ‘Hadhrat, the desire to go for Hajj is intense in me.’ Hadhrat Bishr: ‘Now I am convinced that the money which you have earned is not halaal. You will therefore not rest until you spend it in a haraam way.’

The faculty of Baseerat (spiritual wisdom and insight) of the Auliya is perfect. Rasulullah (sallallahu alayhi wasallam) said: ‘Beware of the Firaasat (intuitional wisdom and insight) of the Mu’min (i.e. the Wali of Allah), for verily, he looks with the Noor of Allah.’ The man’s insistence to go for Hajj despite having been made aware that contributing the money to the needy and destitute would entitle him to the rewards of a hundred Hajj, was evidence of the insincerity of his intention. Although he had claimed that he desired thawaab, he rejected the thawaab of 100 Hajj.

Now why would a man reject the thawaab of a 100 Hajj acquired so easily without the difficulties and dangers of a journey, and settle for the thawaab of one Hajj which could only be attained after much difficulty and even danger, and the commission of many sins from the time one departs until the time one returns? It was clear to Hadhrat Bishr that the man’s intention was hollow and insincere. He simply wanted to go for a holiday as most of the prospective hujjaaj do in this age. From this episode you will or you should understand that it is infinitely better to contribute your R45,000 to Sadqah to aid Muslims in distress. You will then, Insha’Allah, receive the thawaab of a 100 Hajj. Do not allow the nafs and shaitaan to dupe you and to deprive you of greater thawaab.

Nowadays, the door of sin is thrown wide open from the very time one departs from home, and the sins go on multiplying even in the Holy Cities, and the sinning continues right until the time one reaches home. At every step of the journey there is sin – sins of the eyes, sins of the ears, sins of the heart, sins of the limbs, mushtabah and haraam food, intermingling of sexes, the fisq and fujoor of airports and planes, and many more, are all ingredients of the journey nowadays.

It is unwise and not at all advisable to undertake Nafl Hajj and Umrah in this age. Muslims in every country are squandering hundreds of millions of dollars on Nafl Hajj and Umrah at a time when the Ummah is lying prostrate in misery. The ignorance and destitution of the Ummah do not justify such massive wastage of funds which could be put to better use in the interests of the Ummah.
Close Answer 


Q. My parents want to send me to observe I’tikaaf in Musjid Nabawi in Madinah Munawwarah. What is your advice.

A. You may accept the offer of your parents and go for I’tikaaf in Madinah only if they insist. However, you should try to convince them that it will be infinitely superior and they will gain considerably more thawaab if they contribute the money to a worthy Islamic Cause or if they give the money to a few hard-pressed Muslims who are battling to make ends meet, or if they pay the debts of genuine debtors. Should they donate the money to the poor or to a truly worthy Islamic cause, they will acquire the thawaab of many Hajj and Umrah.

Spending so much money just to observe I’tikaaf in Madinah in this age of sin – sin from the time you leave home until the time you return –is not intelligent. The Shariah does not require undertaking a disastrous journey – spiritually disastrous – for observing I’tikaaf which is not incumbent. You can observe I’tikaaf in any local Musjid. It is truly wasteful, unintelligent and callous to squander so much money for an act which the Shariah does not command, especially at a time when the Ummah is suffering under the yoke of poverty and jahaalat, and when the entire journey from start to finish is plagued with haraam.

A man came to Hadhrat Bishr Haafi (rahmatullah alayh and said: “I have saved 200 Dinars (gold coins) with the intention of going for Hajj (i.e. Nafl Hajj). What do you advise?” Hadhrat Bishr: “Do you intend going for a tour or for thawaab?” The Man: “For Thawwab.” Hadhrat Bishr: “Give the 200 dinars to 10 Fuqara or to ten Yataama (Orphans) or to ten persons who find it difficult to make ends meet for their families. Then, I assure that you will obtain the thawaab of 200 Maqbool Hajj.” The Man: “Hadhrat my heart is set on going for Hajj.” Hadhrat Bishr: “The money you have earned is from a haraam source. As long as you do not squander it in haraam, you will not gain peace.”

When wealth is earned in haraam ways, it is also spent in haraam avenues. Allah Ta’ala does not bestow the taufeeq of virtue to a man whose wealth is haraam. Such a man thus craves for squandering his ill-gotten gains in haraam avenues – in waste, in buildings, in mansions, in so-called nafl ‘umrah/hajj’, in haraam wedding receptions, in haraam socalled ‘walimahs’, in riya (ostentation/show), in pride and in many other haraam ways which all will be strung around his neck on the Day of Qiyaamah.

The man who had sought advice from Hadhrat Bishr was insincere when he stated that his intention was to gain thawaab from Allah Ta’ala. If this was truly his intention, then it was most unintelligent to decline an act which will accrue for him the thawaab of 200 Maqbool Hajj, and that too without the hardship of an arduous journey which could be plagued with danger and sin. Instead of trepidating with joy and delight at the prospect of acquiring the thawaab of 200 Maqbool Hajj, he was contented with the ‘thawaab’ of one dubious Hajj which may have been not Maqbool (i.e. unaccepted and rejected). Thus, the man’s shaitaaniyat and nafsaaniyat had been confirmed by his own rejection of 200 Maqbool Hajj offered to him on a platter.

This is the condition of the vast majority of people going today for Umrah and Nafl Hajj. They labour in self-deception. In fact they struggle with their conscience to deceive themselves about their own selfdeception because deep down in the corners of their hearts they know why they are going. Their niyyat is anything but Ridha-e-Iaahi (Allah’s Pleasure). Performing Ishraaq Salaat is the equivalent of one Hajj and one Umrah. Yet, we find innumerable miserable miscreants spending tens of thousands of rands for a tour to the Holy Cities ostensibly to perform Umrah, but they abstain from Ishraaq Salaat. A man whose brains are not deranged will not throw into the drain a Hajj and a Umrah which he could daily obtain by performing Salaatul Ishraaq.

Then there exists the other type of shaitaan who goes for Umrah and Nafl Hajj, but at home he is grossly disobedient, insolent and insulting to his aged parents. He has become the mureed of his wife who commands him in a variety of ways to terminate his relationship with his parents. He whirls and swirls between kufr and Imaan, and he hovers on the brink of Jahannum for breaking the heart of his parents. What relationship does such a shaitaan have with Umrah and Nafl Hajj when he is not interested in gaining the thawaab of innumerable Hajj and Umrah on a daily basis whilst at home?

Remember that Rasulullah (sallallahu alayhi wasallam) said that a glance of affection cast at a parent is the equivalent of one Hajj and one Umrah. The Sahaabi asked: “What if I cast many glances at them?” Nabi-e-Kareem (sallallahu alayhi wasallam) said that he would receive the thawaab of many Hajj and many Umrah equal to the number of glances of love he showers on to his parents. Everyone is required to do muraaqabah (meditation and soul-searching) to ascertain his niyyat and to understand his ta-alluq (relationship) with Allah Ta’ala in the light of his every day’s activities at home.

Nowadays the Ulama who are supposed to be the Beacons of Light and Guidance for the masses act like the legendary fox who deceived the group of animals and led them into his den where he made a good meal out of them. In the words of Hadhrat Fudhail Bin Iyaadh(rahmatullah alayh), who was a contemporary and a close confidante of Imaam Abu Hanifah (rahmatullah alayh), the Ulama have become Zulmat (spiritual darkness). Instead of guiding, they mislead.

These ulama of dhalaal (misguidance) are in the forefront of the Umrah and Nafl Hajj racket. They live in luxury, devour luxury, look askance at the wealthy to sponsor Hajj and Umrah tickets for them, indulge in chaaplosi (flattery) of the wealthy, and abstain from Amr Bil Ma’roof Nahy Anil Munkar in so far as their wealthy contributors are concerned. Instead of being the noble Officers in Allah’s Department of Amr Bil Ma’roof Nahy Anil Munkar which their status demands, they have become the chapraasis (peons) of the Ahl-e-Dunya (the wealthy men of the world). May Allah Ta’ala have mercy on this orphan and forlorn Ummah of this day.
Close Answer 



Q. A Hanafi Mufti propagates the view that it is permissible to combine Zuhr and Asr in the tents on the Day of Arafaat. Is he correct? We have always understood that this is not permissible.

A. The mufti can’t be a Hanafi. Maybe he was born in a Hanafi home, but he will not be a proper or a staunch follower of the Hanafi Math-hab in view of his personal opinion presented as a ‘fatwa’ of the Shariah. Combining Zuhr and Asr in the camps/tents in Arafaat is not valid, hence not permissible. If anyone commits this sinful deed, he should, in addition to performing the Asr Salaat over, make Taubah. The combination is valid only if these two Salaat are performed behind the Imaam in Musjid Namirah. No Math-hab teaches what this Mufti Sahib propagates.

According to the Hanafi Math-hab, performing behind the Imaam of the Musjid in Arafaat on the Day of Arafaat is a shart (incumbent condition) for the validity of the combination. This is also the view of the Maaliki Mathhab. According to the Shaafi’ and Hambali Math-habs, the combination is valid for only Musaafirs (Shar’i travellers) even on the Day of Arafaat. Thus, combination of the two Salaat on the Day of Arafaat according to these two Math-habs is the usual practice for Musaafirs.

Those who perform Zuhr and Asr together in their tents, must perform Asr in its time. If anyone has combined the two Salaat erroneously in this manner, they should make Qadha of the Asr Salaat which was not valid. The view which the mufti had presented is in conflict of the 14 century Ijma’ of the Hanafi Math-hab.
Close Answer 


Q. Is it permissible to combine Zuhr and Asr at Arafaat in our tents?

A. If one does not perform behind the Imaam in Musjid Namirah, then Zuhr and Asr should be performed separately in their respective times. They may not be combined.


Q. In the Musjid in Arafaat, the front section is said not to be part of Arafaat. How does this affect the Zuhr and Asr Salaat which are performed together?

A. When performing Zuhr and Asr in the Musjid on the Day of Arafaat, do not stand in the section which is beyond the confines of Arafaat. One of the essential conditions for the validity of the combined Salaat is Arafaat. It is essential to be in Arafaat for the combined Zuhr and Asr Salaat. If someone had performed the combination standing in front, then Asr Salaat should be made Qadha.


Q. What is the ruling if a person performs Maghrib Salaat in Arafaat and Isha’ in Muzdalifah?

A. He has to compulsorily repeat Maghrib Salaat in Muzdalifah.


Q. We left Arafaat at 11 p.m. When and how were we supposed to have performed our Maghrib and Isha Salaat?

A. Maghrib and Isha should be combined and performed at Muzdalifah even if the departure is delayed to 11 p.m.


Q. Does one have to perform Qasr Salaat during the five days of Hajj?

A. Yes, Qasr Salaat has to be made since one is a musaafir


Q. A person going for Hajj intends to stay 11 days in Makkah and 7 days in Aziziyah. What is his status in Makkah, Aziziyah and during the five days of Hajj when he leaves Makkah?

A. Since the niyyat is to stay more than 15 days in Makkah, Salaat has to be performed in full during the 5 days of Hajj. Aziziyah is part of Makkah. This person will not be a musaafir. In Makkah, Aziziyyah and during the five days, he has to perform Salaat in full.


Q. If one stays more than 15 days collectively in Makkah and Aziziyyah, e.g. 10 days in Makkah and 7 days in Aziziyyah, will one be a Muqeem or a Musaafir?

A. Aziziyyah is now a suburb of Makkah. The person whose intention is to stay 15 days or more in Aziziyyah and Makkah is not a musaafir. He has to perform Salaat in full.  


Q. We shall be going for Hajj, Insha’Allah. We intend to stay in Makkah and Aziziyah for 15 days. Are we musaafirs in Makkah and Aziziyah, and during the five days of Hajj?

A. Since it is your intention to stay 15 days in Makkah Muazzamah, you will not be a musaafir. You have to perform Salaat in full in Makkah as well as Aziziyah which is a suburb of Makkah. During the Days of Hajj you will still be a Muqeem because the distance you will be travelling to Arafaat is less than 77 km (48 miles). At Mina, Mudhdalifah and Arafaat you will therefore not be a musaafir. You have to perform Salaat in full. 


Q. If one stays in Makkah for more than 15 days, how should qasr Salaat be performed in Mina and Arafaat?

A. The one who was a muqeem in Makkah (having stayed 15 days or more) has to perform Salaat in full in Mina and Arafaat. Qasr will not be permissible.


Q. Makkah Mukarramah has developed so much that Mina has become its suburb. What is the rule regarding Qasr Salaat in this regard? Will Mina and Muzdalifah be considered to be a single city? The Saudi Sheikh Abdullah Bin Sabeel and Daarul Uloom Karachi are of the view that for purposes of the rules of safar (journey), these three places will be regarded as one city.

A. Makkah Mukarramah, Mina and Muzdalifah are three separate places. This separation has been determined by the Shariah. There are incumbent masaa-il of Hajj linked to these places. As such, the limits designated by the Shariah for these places will remain until the Day of Qiyaamah irrespective of the buildings of the one place having spread and becoming annexed to the other place. While the extension of a place and its encroachment on another place will effect changes in the ruling pertaining to all places, towns, cities, etc. of the world, these factors cannot be extended to Makkah, Mina, Muzdalifah and Arafaat in view of the demarcation of the holy precincts by Nass of the Shariah. We disagree with the view of the Saudi Sheikh and of Darul Uloom Karachi. And Allah knows best. 



Q. When does Hajj become Fardh on a woman?

A. Hajj becomes Fardh on her when: (1) She has sufficient funds for her own expenses and for the expenses of the accompanying mahram. (2) A pious mahram has to accompany her. If she is unable to find a pious mahram, then Hajj is not Fardh on her. It is not permissible for a woman to travel with even her own brother or father if they are faasiqs who have no care for the ahkaam of the Shariah.


Q. When Hajj becomes compulsory on a woman, does she require the consent of her husband? If he refuses, what is the ruling?

A. When Hajj is Fardh, she has to go even without the consent of her husband. He has no right to refuse. If he refuses consent, she has no option but to go for Hajj.


Q. Hajj is Fardh on a woman, but she has an infant who is dependent on breast-feeding. The baby does not feed on anything else. Is it permissible for her to postpone Hajj for next year?

A.Yes, it is permissible.


Q. A Mufti claims that it is not necessary for women to keep their faces concealed with a cloth hung over a cap-like protuberance during the state of Ihraam. He said that those who do so, are acting out of Taqwa. But it is not a requirement of the Shariah that women wear such face-covering during the state of Ihraam. We have always been instructed by the Ulama to the contrary—that it is necessary for women to conceal their faces even during the state of Ihraam although they should ensure that the cloth does not touch the face. Please comment.

A.The Mufti Saheb has erred in his opinion. All the Akaabireen (Senior Ulama and Muftis) have always ruled that it is necessary for women to conceal their faces even during the state of Ihraam. However, the cloth of the niqaab should not be attached to the face. It should be hung over a protruding cap-like item over the head. This has nothing to do with Taqwa. And, if it is really based on Taqwa, then the instruction of the Qur’aan and Hadith is to adopt Taqwa. Thus, for a Mufti to give the opposite advice is a sign of his spiritual darkness and deviation.

A Mufti who advises people to act in conflict with Taqwa betrays the Amaanat of Ilm which he has acquired. It is a sign of sure dhalaal (deviation). Why should a man of knowledge desire to divert Muslim women from the path of taqwa when the Qur’aan commands Taqwa? There is something sinister brewing in the heart of such a Mufti. A man of Ilm does not embark on the propagation of acts which are in conflict with Taqwa. He, on the contrary, exhorts Muslims to adopt Taqwa because the emphasis of the Qur’aan and Hadith is on development of Taqwa. Besides this, the Fatwa of the Shariah is that women even during Ihraam should conceal their faces. They should only ensure that the Niqaab cloth is not in contact with the face.
Close Answer 


Q. It has been mentioned that Shaikh Bin Ba’z (rahmatullah alayh) had passed the fatwa that it is not permissible for women to visit the Grave of Rasulullah (sallallahu alayhi wasallam). Is this correct?

A.It is permissible for them to make ziyaarat of Rasulullah’s Grave. However, it is not permissible for them to specially go to the Musjid for Salaat. They should perform Salaat wherever they are living.


Q. Can a woman go on a journey alone with her 13 year old son?

A. While a baaligh son is a valid mahram with whom a woman is allowed to travel, nowadays, 13 year olds, even if they are physically baaligh, are intellectually immature, inexperienced and irresponsible. The attributes of a mahram are lacking in a 13 year old, hence he is not a proper guide and guard for his mother on a journey.

The mahram has to possess the ability to be fully in charge of the female accompanying him. He should be able to make decisions and dictate the terms in accordance with the Shariah. This is unexpected of today’s 13 year olds, rare exceptions excluded.


Rasulullah (sallallahu alayhi wasallam) branded a woman who goes on a journey without a valid Shar’i mahram as one who does not believe in Allah and the Day of Qiyaamah. A woman who proceeds on any journey without a valid mahram, be it for Hajj, is cursed. Her ibaadat is rejected and she remains under the la’nat of Allah Ta’ala and His Angels as long as she is on the journey and away from her home.

A mahram refers to a male who is a close relative of a woman with whom marriage never was permissible nor will ever be permissible. Father, grandfathers, sons, maternal uncles, paternal uncles and nephews are in this category. A woman is allowed to go on a journey with these mahram males. However, there are two conditions which qualify a mahram to be valid for accompanying the female. These are: (1) Buloogh. (adulthood) (2) Aadil (uprighteous) If the male is under 15 years, he will not be adequate for being the mahram of a woman on a journey. If the mahram is baaligh (an adult) but is a faasiq, i.e. not uprighteous), then too it will not be permissible for a female to travel with him even if he happens to be her father or son.

A grave misunderstanding is that as long as the male is an adult and a close relative, a woman can travel with him. When the mahram cannot fulfil the duties for which he has to accompany the woman, his companionship with her is meaningless, in fact detrimental for her Imaan and Akhlaaq (character).

The duty of the Shar’i mahram is to safeguard the honour of the woman with whom he is travelling. He has to attend to all her needs and affairs along the journey. He has to protect her and ensure that she remains in Hijaab/purdah. It is his Waajib duty to keep her safe from all aspects of moral fitnah to the best of his ability. If the mahram is a faasiq, he will obviously be careless and unconcerned in such matters which the Shariah imposes on him. The most important duty of the mahram is to guard the hijaab of the woman.

A modernist/faasiq in the first place does not believe in the Qur’aanic ahkaam of Hijaab. He is not concerned with whom the woman will speak and mingle nor does he see anything wrong with strange men conversing with the woman. Such a mahram is vile, shameless and dishonourable. Rasulullah (Sallallahu alayhi wasallam) described such a mahram as a dayyooth (evil cuckold). He is NEVER an adequate mahram for a woman on a journey. It is haraam for a woman to go on a journey with such a mahram even if he happens to be her son.

Another misunderstanding is the idea that as long as a mahram is accompanying the woman, other males may also travel in the same vehicle on pleasure trips. It should be well understood that to do so will be permissible only when necessary. But to plan a pleasure trip or a holiday from home in such a way that all and sundry travel in the same vehicle, is not permissible. The common holidaying practice is for a man to travel together in the same vehicle with his sisters-in-law or other females for whom hijaab is waajib (obligatory). Even if a mahram is with, the purpose of his companionship is defeated and negated in this situation. Contact with ghair mahram males with its evil moral consequences is an almost certainty in this situation.

A lad who has just become baaligh (attained puberty) although technically a valid mahram, will be inadequate for the journey if he lacks full jurisdiction over the female with whom he is travelling. His companionship is meaningless if he is unable to exercise authority over the woman. If the woman travelling with him is domineering and refuses to obey him in Shar’i matters, then such a mahram is not adequate for the journey because he will not be in a position to fulfil the duties of mahramiyyat which the Shariah imposes on him.

This is the same as a lawful guardian of a minor. If the guardian is unable to fulfil the duties of guardianship, custody of the minor may not be assigned to him notwithstanding his initial right of guardianship. Nowadays, people are extremely careless in these matters. Women go in droves on journeys, especially Hajj journeys either without mahrams or with incompetent mahrams. Instead of the Hajj journey being an Ibaadat of Thawaab, it is transformed into a journey of athaab (punishment)
Close Answer 


Q. A lady is presently performing Hajj. Whilst returning from Arafaat to Muzdalifah, she began menstruating. Her flight back home is scheduled after three days. What is the Shar'i ruling with regards to the remaining rites of Hajj?

A. The lady has to perform all the remaining rites of Hajj even in her state of menses. However, she may not perform Tawaaf Ziyaarat or any other Tawaaf in the state of haidh. Tawaaf-e-Wida’ which is Waajib is waived for her. She is absolved of this obligation. But, Tawaaf Ziyaarat is Fardh and as long as this Tawaaf is not performed she will remain in the state of Ihraam even if she returns to South Africa, and she will thus be haraam for her husband until such time that she returns and executes Tawaaf Ziyaarat. It is imperative that she endeavours her utmost to delay her departure. They should speak with the travel agent, and even if it costs to delay the departure for another flight, she just has to do it. Assuming that they flatly refuse to change the departure date, then as a very last resort, she should make the Tawaaf and pay the penalty of the Dum which in this case will be a camel. The price of a camel nowadays is about R6,000. Therefore if possible to change the date of departure, it will cost substantially less, and also ensure that the Tawaaf is not discharged defectively.


Q. I shall be going for Hajj soon. What if my haidh period commences at the time I have to make Tawaaf Ziyaarat and we are booked to depart before I become paak (clean)?

A. Tawaaf-e-Ziyaarat is Fardh. As long as this Tawaaf has not been performed, you will remain in the state of Ihraam, and be forbidden for your husband until the Tawaaf has been executed. You will just have to delay your return until you are able to take ghusl. You will have to cancel your flight and take another flight. Although this will be inconvenient and entail extra costs, it is part of the sacrifice.


Q. Before adopting Ihraam menses begins. What should the woman do?

A. The menstruating woman has to enter the state of Ihraam. She should make niyyat and recite the Talbiyah. However, she will execute the rites of Umrah/Hajj only after attaining purity.


Q. Haidh begins during the state of Ihraam. This woman travelling with a group accompanies them to Madinah for Ziyaarat while she is in Ihraam. On the return to Makkah should she adopt Ihraam again at the Meeqaat?

A. When going out of the Meeqaat in the state of Ihraam, the Ihraam is not nullified. She will have to return from Madinah to complete her Umrah. Her Ihraam is still valid. When she crosses the Meeqaat again, she will be in Ihraam. She does not have to enter into a second Ihraam.


Q. What should a woman do if haidh begins after she is in Ihraam? What if she and her mahram are in a group?

A. If haidh begins after entering Ihraam, she only has to desist from entering the Musjid for Tawaaf. She has to remain in Ihraam until purity is attained. She and her mahram will just have to break from the group, delay their departure until she attains purity to enable her to complete the rites of Umrah/Hajj and then be released from Ihraam. While this may entail a financial burden, she will have to arrange a delay until attaining purity.  


Q. Is it permissible for a woman to take medicine for preventing menses when going for Hajj or Umrah?

A. It is unnatural, harmful and not permissible.


It is not permissible for women to use poison and harmful substances or any substance whatsoever to prevent their haidh periods whether in Ramadhaan or in any other month. It is not permissible for them to violate the natural law which Allah Ta’ala has created for the expulsion of the filth of haidh from their bodies. Unnatural storing of haidh in the body is vile and extremely harmful and haraam. By resorting to these haraam methods, they are storing extremely harmful najaasat inside their bodies. It causes even mental imbalance. The consequences of this evil and unnatural action are injurious. Their monthly periods will go haywire.

Furthermore, a host of other diseases and sicknesses could develop and doctors will not know what the causes are nor be able to prescribe correct medication. Allah’s Law dictates that women MUST abstain from fasting during Ramadhaan for the duration of their haidh period, and to make qadha afterwards. This is the Law of Allah for them. It is abominable for women to act in flagrant violation of this Decree of Allah Azza Wa Jal. The haidh condition is not an accident. It is by divine decree.
Close Answer 


Q. What should a woman do if her husband dies during Hajj? Does she have to be in iddat in Makkah? And what about the remainder of Hajj?

A. If the woman’s husband dies during Hajj, then she should complete her Hajj, and return immediately thereafter to spend the balance of her iddat in the marital home.


Q. What should a woman do if her return ticket is confirmed, but she could not perform Tawaaf Ziyaarat due to haidh?

A. The woman in question should extend her date of departure even if it costs a bit more for the ticket. It is Waajib that she tries every avenue to postpone her date of departure. If she returns without having performed the Tawaaf, she will remain in the state of Ihraam. Every act in violation of Ihraam she commits will attract a penalty (Sdqah, Dumm). She will remain unlawful for her husband until such time that she has performed Tawaaf Ziyaarat. 


Q. A woman performed Umrah whilst in the state of haidh, Tawaaf and Sa-ee were performed in this state. Is her Umrah valid? What is the penalty?

A. Her Umrah is valid. However, two acts are Waajib – Dumm and repeating the Tawaaf only, not the Sa-ee. One goat/sheep should be slaughtered in the Haram and the meat be distributed to the poor.


Q. Can the husband clip the hair of his wife to release her from Ihraam? If the husband is not present, who should clip her hair?

A. Yes, the husband may clip the hair of his wife to release her from ihraam. If the husband is not present to do this nor a mahram male nor a female, then the woman should clip her own hair. It is haraam – totally haraam – to allow a ghair mahram to clip her hair.


Q. The intermingling of men and women during Tawaaf of the Ka’bah is appalling. What should one do as bumping against women is unavoidable in the crowds which are sometimes dominated by females.

A. In the prevailing circumstances females should not engage in Nafl Tawaaf. However, men should continue making Tawaaf, but as far as possible endeavour to avoid clashing with the women.


Q. If women are allowed to make Tawaaf of the Ka’bah and perform Salaat in the Masaajid in Makkah and Madinah, why will it not be permissible for them to attend the Musaajid elsewhere?

A. Everything that happens in the Holy Cities is not proof of the Shariah. It is unintelligent to cite the errors of the people of the Holy Cities as a basis for a Shar’i argument. Saudi Arabia is governed by a clique of modernist fussaaq. The malpractices which the rulers condone are not the Shariah. The breakdown of Hijaab in the Holy Cities is due to the indifference and neglect of the rulers. Their acts and practices are not the Shariah.


Q. I am given to understand that women and children mingle with men in the Haram Shareef in Makkah Muazzamah. Why is this allowed? Is this then permissible?

A. They do mingle, but their mingling is not upheld as lawful by the Shariah. Remember that the Shariah defines and decides our affairs, and not the happenings of Saudi Arabia. Many things Haraam and unlawful things occur in Saudi Arabia, right in the Haram Shareef, but, this must not be construed as legal in the Shariah. The laxity of the Saudi authorities in guarding the sanctity and the reverence of the Holy Places is a blot on that regime. The acts of the Saudi regime must not be confused with the Shariah. The un-Islamic mingling of men and women no matter where it occurs is never permissible even if perpetrated in the Haram Shareef.


Q. In Makkah, men and women make tawaaf of the Ka’bah together. Why then are women not allowed in the Musjids here?

A. The haraam which is committed in Makkah whilst making tawaaf does not legalize the prohibitions of Allah Ta’ala. The actions of the ignoramuses in Makkah and of the faasiq Saudi government do not cancel any of the Shariah’s laws. The jahaalat perpetrated in Makkah does not constitute the  shariah. The intermixing taking place during tawaaf is haraam.


Q. Please explain the issue of the Muhaathaat and does it entail that we repeat each Fardh prayer we pray at the Haraam Sharif?

A. Muhaathaat means to be mutually opposite—the o­ne directly opposite the other. In the Shariah it refers to women standing alongside men in the same saff of Salaat, or in front of the men. According to the Hanafi Math-hab, the act of Muhaathaat has a serious effect o­n Salaat. If the conditions for the validity of Muhaathaat are found, the Salaat of the man becomes faasid (i.e. is invalidated).

The following are the conditions for the validity of Muhaathaat:

1) The female has to be an adult (baalighah) or near to buloogh (muraahiqah).
2) Both the men and women are performingthe same Salaat.
3) The Imaam makes the niyyat (intention) of imaamate of the women, i.e. he intends that he is their Imaam in the Salaat they have joined in.
4) The Imaam makes this niyyat from the very beginning of the Salaat, not afterwards.
5) There is no barrier between the men and the women. The minimum height of the barrier should be the height of an average male.
6) There is no gap between the man and the woman standing in the saff. The gap is not so wide that a man can stand in it.
7) At least the leg or the ankle of the woman is in line with the man standing alongside in the saff.

The effect of Muhaathaat (standing alongside men) is the fasaad (invalidation) of the Salaat of the males when the abovementioned conditions exist. In the absence of any of these conditions, Muhaathaat will have no effect. For example, if the Imaam does not make intention of imaamate of the women, then even if the female stands alongside a man in the saff, the Salaat of the man will be valid. This should not be construed to mean that it is permissible for a woman to stand in the saff of men. In fact, it is not permissible for females to even go to the Musjid. Furthermore, if the Imaam does not make intention for being the Imaam of the women, then the Salaat of the females will not be valid.

If a woman stands in the saff, but between her and the men alongside her there is a gap sufficient to accommodate a man, then the rule ofMuhaathaat will not apply. The Salaat of the men will be valid. If the woman who stands in the saff is not directly in line with the men alongside her –her toes being just behind the heels of the men in the saff—then the rule of Muhaathaat will not apply. The Salaat of the men is valid. If there is a pillar between the men and the woman in the saff, the mas’alah of Muhaathaat will not apply. If the woman standing in the saff is performing her own Salaat, and is not following the Imaam, the rule of Muhaathaat will not apply.

1) If o­ne woman is in the saff of the men and all the conditions of validity are found, then the Salaat of o­ne man o­n each side as well as the Salaat of the man directly behind her in the first saff (i.e. first saff behind her) will become invalid.

2) If two women are in the saff (i.e. they are standing together) in the saff of the men, the Salaat of o­ne man o­n each side (left and right) and the Salaat of two men directly behind them will be invalid.

3) If there are three or more women standing together in the saff, the same rule as mentioned in (1) and (2) will apply, viz., o­n either side of the women the Salaat of o­ne man will become faasid (invalid). In addition, the Salaat of all the men standing directly behind them in every saff until the end of all the saffs, will become faasid.. In this case, the fasaad (corruption /invalidation) is not limited to o­nly the men directly behind in the first saff. The fasaad affects all the men directly behind (i.e. vertically) in every saff right until the last saff.

In some quarters it has been argued that due to ‘harj’ (difficulty), the fasaad should be limited to three saffs behind the women. This view has no substantiation in the Shariah. It is not the view of any of the Fuqaha. It is a baseless figment of someone’s personal opinion. It has absolutely no validity.

The situation in the Haramain Shareefain is chaotic. The intermingling of women with men and standing in the same saff as the men present a real dilemma. The authorities who are all modernists have extremely little concern for the Deen, hence they cannot be bothered with measures to curb the evil of intermingling of sexes in Islam’s holiest places. Even if there are women standing in the saffs ahead of the males, those directly behind them way back, have no means of ascertaining this. o­ne enters the Haram and falls into the saff. o­n all sides and infront there are men. However, it is possible that five or ten rows ahead there may be some women in the saff. This remains unknown to the men standing behind the women in the more than 100 rows behind them.

Even if there are women standing just three or four saffs ahead, it is difficult and even impossible to detect them. No o­ne stretches his neck like an ostrich to scan the mass of souls infront of him when he stands ready to begin the Salaat behind the Imaam. He joins in when the Iqaamah is recited and he is engrossed with his endeavour to get into a saff which is in fact a trial and a task in the Haram because it entails constant walking to fill in the gaps infront which develop repeatedly. Too much Jahaalat prevails. In the Haram, o­ne simply has to look down, join the Salaat and rely fully o­n the Rahmat of Allah Ta’ala. If o­ne’s Salaat has becomefaasid as a consequence of valid Muhaathaat, o­ne will not have knowledge of this fact. It is therefore best to repeat o­ne’s Salaat as a precautionary measure.

According to the other three Math-habs besides the Hanafi Mathhab, the mas’alah of Muhaathaat has no application. Niyyat of the imamate of women is also not a requirement according to the three Math-habs (Maaliki, Shaafi and Hambali). Therefore, the Imaams in Makkah and Madinah do not make intention of being the imaam of the women following in the Jamaat Salaat. Since the niyyat of the Imaam to be the imaam of the women is an essential condition for the validity of Muhaathaat, this rule will not apply, and it will have no effect o­n the Salaat of the men. Their Salaat remains valid. However, the Salaat of the Hanafi women performing behind the Imaams of the Haramain Shareefain will not be valid.

Therefore, women who are followers of the Hanafi Math-hab should incumbently perform Salaat wherever they are living. If circumstances constrained their presence in the Haram Shareef and due to the crowd they are unable to leave and reach their rooms in time for Salaat, then they should perform Salaat alone in the Haram Shareef. They should not join the Jamaat. If they happen to join the Jamaat, they should repeat their Salaat as soon as possible to avoid it becoming Qadha.

Senior and reliable Ulama of Pakistan and elsewhere had ascertained from the Muftis and Imaams of the Haram Shareef that they do not make niyyat of Imaamate for the women since this is not a requirement of their Math-hab. They generally follow the Fiqh of Imaam Ahmad Bin Hambal (rahmatullah alayh). In fact, the late Shaikh Bin Baaz (rahmatullah alayh) had issued a written fatwa in response to a senior Mufti of Pakistan clarifying that there is no need for such a niyyat.

Furthermore, the Imaams of Makkah and Madinah are not in the mood to accommodate the followers of the Hanafi Math-hab even if such accommodation is allowed by their Math-hab. This is conspicuous during the month of Ramadhaan when Witr Salaat is performed in Jamaat during the second half of Ramadhaan. Inspite of the fact that it is not Waajib for either the Shaafis or the Hambalis to terminate Witr first after two raka’ts, then performing o­ne raka’t separately, they are averse to accommodate Hanafis by performing three raka’ts Witr in o­ne session notwithstanding the fact that three raka’ts with o­ne Salaam is permissible according to their Math-hab.

Harj means difficulty. Some Molwis nowadays argue that due to harj, the mas’alah of Muhaathaat should be discarded. These misguided molwis are the followers of the inordinate dictates of their nafs. Salaat is the most important and most vital act of Ibaadat. It is not a practice which may be subjected to the wildly fluctuating vagaries of man’s incorrigibly evil nafs.

The argument of harj introduced in the domain of Salaat is both stupid and shaitaani. There is absolutely no difficulty in the application of this Shar’i mas’alah of Muhaathaat. Either the Imaam makes niyyat for the women or he does not. In the absence of a categoric assurance of Imaamate by the Imaams of the Haram Shareef, it has to be accepted that they simply do not make niyyat of Imaamate for the females since this is the ruling of their Math-hab, and they are well aware of the Hanafi position. As such, Muhaathaat will have no effect. The Salaat of the men will be valid while that of the females (Hanafi) will be invalid.

If it is ascertained that they do make niyyat of Imaamate (which is extremely remote), then the Salaat of the males will not be valid ifMuhaathaat with its Shuroot (conditions) exist. In such an event, the men will simply have to repeat their Salaat if they had joined the Jamaat. Repeating the Salaat is not harj, especially for those who spend tens of thousands of rands to go o­n the Trip of Ibaadat.

(1) In view of the fact that the Imaams of the Haram are not required to make niyyat of Imaamate for women, and also o­n account of their strong disinclination to appease the followers of the Hanafi Math-hab even when allowed by their Mathhab, it has to be necessarily accepted that they do not make niyyat. The Salaat of the men is therefore valid because Muhaathaat has no effect in the absence of the Imaam’s niyyat of being the Imaam of the women.

(2) The Salaat of the Hanafi females in Jamaat is not valid in both Harams (Makkah and Madinah) due to the absence of the Imaam’s niyyat. Women are required by the Shariah to perform their Salaat in their rooms, not in the Musaajid, not even in the Haramain Shareefain.

Undoubtedly, the intermingling of men and women is unlawful and constitutes a Kabeerah (major) sin. It poses a serious dilemma and causes a headache for concerned people. Nevertheless, inspite of the crowds, a concerned man can manoeuvre himself in such a way as to avoid standing alongside and behind women who have unlawfully invaded the saff. There are also innumerable pillars which serve the purpose of barriers to nullify the effect of Muhaathaat, in the highly unlikely event of the Imaams making niyyat of the Imaamate of women.

During the Hajj, there is no greater difficulty than the act of Rami Jamraat (Pelting the Pillars). But everyone overcomes this real difficulty. A fatwa cannot be issued to abolish Rami on the basis of harj despite the real existence of harj in relation to this ritual. The harjargument is a figment of the imagination of those who lack understanding of the importance and significance of the acts of Ibaadat.

There is real harj in performing Tawaaf-e-Ziyaarat, in spending the nights at Mina, at Muzdalifah, and in just about all the acts of Hajj due to the huge crowds, apathy of the Saudi authorities and their inability to maintain order. They simply have no systems., hence the Hajj becomes unmanageable which leads to the stampedes of ignorance at the Jamaraat sites.

The issue of Muhaathaat is of no concern to the majority of people present in the Haram Shareef. Firstly, this question has no relevance for Maaliki, Shaafi and Hambali followers. Regarding Hanafis, most are careless and unconcerned about their acts of ibaadat. An issue such as Muhaathaat is of no significance to them. The very few who are concerned with this mas’alah, can not always establish whether Muhaathaat is actually taking place or not. Several factors preclude awareness of this fact. For those who follow the path of Taqwa, the best course is to repeat their Fardh Salaat. Besides this precautionary option, no other course is available.
Close Answer 



Q. When someone makes dua by the Holy Qabar of Rasulullah (sallallahu alayhi wasallam), the guards physically turn the person to face the Qiblah. Is it not permissible to make dua facing the Raudhah Mubaarak?

A. It is permissible to face the Raudha Mubaarak when making dua. In fact, it is disrespectful to have one’s back towards the Raudhah Mubaarak.Therefore one should avoid performing Salaat in a position where one’s back will be towards the Raudhah Mubaarak.


Q. How often should Salaam be made by the Raudhah Mubaarak every day?

A. Whenever one passes by the Raudhah Mubaarak, stop for a short while and make Salaam even if one happens to be outside the Musjid.


Q. Is it permissible to offer Salaam to Rasulullah (sallallahu alayhi wasallam) standing anywhere in the Musjid?

A. Yes, it is permissible to make Salaam to Rasulullah (sallallahu alayhi wasallam) from anywhere in the Musjid.


Q. What is the significance of the green carpeted area in Musjid Nabawi?

A. The area where the green carpet is was the original Musjid of Nabi (sallallahu alayhi wasallam) where he and all the Sahaabah used to perform Salaat. From this perspective there will be more thawaab and barkat in this area provided there is no pushing and jostling.


Q. Is it Waajib to perform two raka’ts Salaat in the area in Musjid Nabawi known as Raudhatul Jannat? What happens if one is unable to gain access to that area due to the crowds of people? Should Salaat there be performed before or after visiting the Holy Graves?

A. It is not incumbent to perform two raka’ts in the place called ‘Roudhatul Jannah’. It is meritorious. If one is unable to perform Salaat there, perform anywhere. Salaat may be performed before or after visiting the Holy Graves.


Q. A person performed 39 Salaat with jamaat in Musjidun Nabawi. Does this affect his Hajj in view of him not having completed 40 Salaat?

A. Performing the 40 Salaat in Musjidun Nabawi has absolutely no relationship with Hajj. Whilst it is meritorious to perform 40 Salaat in Musjidun Nabawi, it is not compulsory nor is it related to the Hajj.



Q. What is the sign of Hajj having been accepted by Allah Ta’ala?

A. On his return home, his moral life improves. He progresses spiritually. This indicates acceptance of his Hajj. If a person who has performed Hajj, again lapses into his former sinful life after returning from Hajj, then it will be a sign that Allah Ta’ala has not accepted his Hajj. Obviously, a person who sins after Hajj, acquits himself with greater treachery, hence he is deserving of greater punishment. 


Q. Is Salaat which had not been performed in the past forgiven when Hajj is performed?

A. Hajj does not cancel out Qadha Salaat. All Qadha Salaat has to be compulsorily performed. As long as one is alive, the Qadha will have to be made.


Q. Is there greater merit in walking during Hajj or riding in a vehicle?

A. walking Hajj is vastly superior to a riding Hajj. For every step or move of the vehicle there are 70 rewards while for every step in a walking Hajj there are 700 rewards.


Q. Before going for Hajj it is customary to visit relatives and friends and to phone people who are living far away. Is it necessary to uphold this custom?

A.It is not necessary. However, if there is enmity and ill-feeling, then the hearts should be cleared. Amends should be made. Good relationship should be restored so that one does not go for Hajj with the sin of enmity in the heart.


Q. A man was going for Hajj. He met all his family members. However, his one brother with whom he had a feud refused to meet him. He kept on making excuses and finally the man left without meeting his brother. He wanted to apologize and restore good relationship. Is this man deprived of the blessings of Hajj because he could not meet his brother inspite of having made attempts?

A. No, he is not deprived of blessings since he had attempted to meet his brother to restore good relationship. The one who had refused to meet him is guilty of harbouring malice. He is deprived of blessings and he is also guilty of a grave sin for refusing to meet his brother who was eager to make amends.


Q. If Hajj is Fardh on a person, may he go for Hajj with the money given to him by his parents or with someone else’s money?

A. If Hajj is Fardh on a person he may go with anyone’s money. If his parents happily advance him the money whether as a gift or a loan, or he acquires a loan or a gift lawfully from others, he may go with it.


Q. Inshallah, I am planning to go to Hajj and submited money already. My 2004, 2005 Zakat is due. I am planning to go to Bangladesh next year. I normally give Zakat by my own hand. I went to Bangladesh 2003 and paid Zakat. I can not trust my relatives with money. Should I go to Hajj without paying this due Zakat. Or, should I pay it before going to Hajj.

A. It is necessary that you pay the Zakaat of 2004 and 2005 before you depart for Hajj. It is improper to delay payment of Zakaat when there are innumerable needy Zakaat cases. If you leave without discharging this Fardh obligation, the sin will remain on you even while you are in Hajj.


Q. If one has performed Umrah, is it yet obligatory to perform Hajj later?

A. The existence of the necessary conditions makes the performance of Hajj obligatory. Once the conditions are found, Hajj becomes compulsory regardless of whether Umrah was already performed. The performance of Umrah does not release one from the obligation of Hajj.


Q. There is a group of people who celebrate Eidul Adha on the 9th Zil-Hajj. They say that they follow Makkah. When it is the 10th in Makkah, they celebrate Eid here as well. Are they acting according to the Shariah?

A. This group is deviant. Eidul dha is on 10th Zil Hajj, not on the 9th. We have to celebrate Eidul Adha when it is the 10th here, not when it is the 10th elsewhere, whether it be Makkah.


Q. Fasting on the Day of Arafaat is Sunnat . What if the Day of Arafaat is one day earlier than the date in our country?

A. We follow our local dates which are determined by our local sighting of the moon. We have to fast on 9th Zil Hajj, that is, when it is the 9th in our country, not the 9th in Saudi Arabia.


It is Sunnah for the Ahlus Sunnah Wal Jamaa’ah (The followers of the Four Math-habs) to fast on the 9th Zil Hajj. And, the 9th Zil Hajj is whenever it happens to be the 9th in terms of local hilaal sightings. Regardless of the 9th in Saudi Arabia not coinciding with the 9th in another country, the people in the latter country should fast on the day it is the 9th for them.

Devious Salafis masquerading as Hanafis attempt to fool and befuddle unwary followers of the Ahlus Sunnah by citing from the Kitaabs of our illustrious Hanafi Fuqaha while in their hearts they regard these great Kitaabs as being ‘RUBBISH’. They mis-manipulate the statements of our Fuqaha to suit their stupid and baatil beliefs and practices whilst they cherish an inveterate hatred for our Fuqaha, especially for Imaam Abu Hanifah (rahmatullah alayh). Just don’t be duped by these impostors.

Beware of the deviant Salafis pretending to be Hanafis. They have borrowed from Shi’ism the despicable doctrine of Taqiyah to conceal their identity and beliefs in order to bamboozle the Muqallideen, especially Hanafis, and to ensnare them into the web of errant Salafi’ism. There is no principle in the Shariah which demands unification of Eids, etc. with Saudi Arabia. Remember that Saudi Arabia is currently in the throttling grip of a Faasiq and Faajir regime. Muslims, therefore, find no pride and no happiness in submitting to the decrees emanating from a regime of fussaaq and fujjaar.

If ARABIA was today governed by a pious Khalifah, the entire Muslim world would have considered it the greatest honour to submit without question to every decree issued by a PIOUS Khalifah who is Allah’s Shadow on earth. But the faasiq-faajir Saudi regime is the shadow of Iblees on earth. The scholars – or the palace scholars of Saudi Arabia are members of the fraternity known as Ulama-e-Soo’ (Evil Ulama). Their rubber-stamping of the whims and fancies of the Saudi king is thus devoid of Shar’i substance.

Close Answer 


Q.When drinking the water of Zam Zam we generally stand, face the Qiblah and then drink the water. Is this compulsory?

A.It is not compulsory. However, it is meritorious to drink the holy water of Zam Zam in this respectful manner, and after drinking make Dua.


Q. There is a border of silver around Hajr Aswad. When kissing it should our hands should be placed on the silver border?

A. When kissing Hajr Aswad, it is not permissible to touch the silver borders around it.


Q. I am told that at Mina the toilets and the bathrooms are combined in one cubicle. Is it permissible to recite the wudhu duas, kalimah, etc. in such a cubicle?

A.It is not permissible to recite any duas inside the combined toiletshower cubicle. The Saudis too are addicted to western filth and shaitaaniyat, hence they have constructed these haraam cubicles.


Q. I have to make qadha of an Umrah which I had invalidated. I have been told to make two Umrahs. One is for entering the Meeqaat, and one being the qadha for which I have to don Ihraam in Tan'eem. Please advise if this is correct.

A. You will be entering the Meeqaat with the niyyat of Qadha Umrah, hence there is no other Umrah which you have to perform. It will be another issue if you consciously make a niyyat of performing a new Umrah. In that case, you will have to perform your Qadha Umrah from Tan’eem after making your new Umrah. But in your case you will be proceeding from South Africa with the niyyat of making qadha Umrah. The view of two Umrahs is erroneous.


Q. The Saudi embassy issues free Hajj visa. However, agents sell these visas for up to R3,000. Is it permissible to go for Hajj with such a visa? SAHUC does nothing to rectify the problem.

A. Selling the free visas is haraam. The Saudi authorities are the first in line of blame for this corruption. They have made it unnecessarily difficult for the people. The agents are corrupt and so are the bodies who are officially recognized by the Saudi authorities to be in charge of Hajj affairs. The entire system, right from the Saudi rulers downwards, is corrupt and haraam. If someone wishes to go for Hajj and the only way in which he is able to do so is to pay a bribe to procure a visa as is being done presently, then the taker of the bribe is sinful, not the one who gives the bribe in this case. The Fuqaha have ruled that it is permissible to pay a bribe to acquire one’s Haqq. The extortionist is sinful. It is permissible to perform Hajj even if the visa was acquired in corrupt ways. And Allah knows best. The only solution for a vile institution such as SAHUC is for it to be dismantled. 


Q. According to the new law of Saudi Arabia, a person is allowed to perform Hajj once in 5 years. Is it permissible to pay the relevant authority or agent to acquire permission for Hajj?

A. Such a payment is a bribe which is haraam. It is necessary to abide by the once in 5 years rule.


Q. For the purposes of obtaining a Hajj visa will it be permissible to say that one had not performed Hajj during the past five years?

A. It will not be permissible to make this false declaration.


Q. I recently received a sms on my cell phone from a travel agent in Durban who was advertising Umrah airfares for R5,490 on Saudi Airlines. I responded to it and booked for my family of 6 and paid the agent the sum of R31,000. After many requests to the agent to e-mail me my tickets, he informs me that they are having a problem with Saudi Airlines. I then contacted Saudi Airlines and was told that I could not travel for Umrah on this “V Class” ticket which they say they told all travel agents that it could not be used for Umrah. I then contacted the agent and told him that if he cannot sort this out, I want a refund. He now says that Saudi Airline is not willing to allow an Umrah travel nor are they willing to refund. They now want R2,000 more per passenger. The agent keeps giving me different stories, and is not doing anything to sort the problem out. After speaking to Saudi Airlines in Jeddah, I was told that the airline is neither refunding nor honouring the tickets as the agents were fully aware that these tickets could not be used for Umrah. They even advised me to report the travel agent to the local South African board. Please advise me as to how to sort this out.

A. The agent is not doing anything to sort out the problem because he is a satanic crook as are most of these Hajj and Umrah travel agents. This agent is operating a despicable scam in the name of the Deen. Our advice is that you should report the crook to the police for fraud and highway robbery. These agents are crooks who survive on haraam. There is no South African board that can or will help you. They are all in cahoots to defraud people. The best is to report the matter to the police. The agent has conned you. Furthermore, see a lawyer to make a high court application against the crook agent and Saudi Airlines. Insha-Allah, you will then see results. Don’t let these miserable, dishonest rascals of the hook. He has perpetrated intentionally wholesale and flagrant theft and robbery. How can he refuse to refund when he is not issuing the tickets for which you have paid?


Q. I am going for Hajj this year, Insha’Allah. Is there anywhere in Makkah and Madinah where halaal meat is available?

A. Abstain from all meat and chicken when in Makkah and Madinah. Plenty of non-meat food is available. Eat fruit, vegetables, honey, nuts, bread, etc. But beware of the haraam meat and chicken. The eggs too are diseased. Don’t buy chips from a restaurant which fries the chips in the same oil in which the carrion chickens are fried. Even the very liberal Arab Ulama have ruled that 95% of the meat entering Saudi Arabia is haraam. Don’t ruin your ibaadat with carrion consumption. Most of the meat is halaalized haraam carrion which is imported from kuffaar countries. Even pork gets mixed up with the other carrion. Even the locally processed commercial chickens are carrion. They operate in the same way as the haraam killing systems in vogue in South Africa. You will be there for only a few days. Exercise a little restraint and control your carnivorous lust. 


Q. When Hajj coincides with a Friday, the Hajj is described as Hajj-e-Akbar. Is it correct to say so?

A. The Hajj occurring on a Friday has greater significance. There is no doubt in its superiority. In Ihyaa’ul Uloom it is stated:

“When the Day of Arafah coincides with the Day of Jumuah every person of Arafah (every Hajee) is forgiven. It (this Hajj on a Friday) is the best day on earth.”

However, despite this great significance, it is not correct to describe the Friday Hajj as Hajj-e-Akbar.


Q. May the money of naabaaligh children be used to pay for their Umrah expenses?

A. No, the money of naabaaligh children may not be used for taking them for Umrah or anywhere else.


Q. At the Ka’bah I have seen people turning around whilst performing Tawaaf to take photos. What is the status of their Tawaaf? Also, in Madinah Munawwarah people are more interested in taking photos of the Raudhah Mubaarak than in reciting Salaat and Salaam.

A. These people are not concerned about the status of Tawaaf because they do not go the Makkah for Umrah or Hajj. They are on a tour at what they deem to be some holiday resort. In fact the evil and immoral Saudis have transformed the two Holy Cities into holiday resorts. Those who indulge in haraam photography, and aggravate the sin by polluting the sanctity of the Ka’bah and Musjidul Haraam, are Signs of Qiyaamah and candidates for Hell-Fire. The evil perpetrated in the Holy Cities at the Holiest Sites is with the connivance of the fussaaq and fujjaar authorities whose concern is only commercial gain. Hajj and Umrah have become thoroughly commercialized. Most people who visit the Holy Places are bereft of understanding. They do not know what Hajj and Umrah is, hence they revel in their haraam perpetrations. After all, the predictions of Rasulullah (sallallahu alayhi wasallam) must materialize.

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