Allah has blessed me and I have been chosen to be among the doctors who will be sent with the Egyptian group to care for pilgrims to the House of Allah, and by Allah’s leave I will perform Hajj this year. I have been allocated to the clinic in al-Madinah al-Munawwarah. The journey from Egypt will be directly to Madinah, and I will stay there until the eighth day of Dhu’l-Hijjah. I am going to do ‘Umrah before Hajj, then do Hajj, then return to Madinah until it is time to go home.
My questions are as follows:
1. What is the wording of the niyyah (intention) and Talbiyah for Hajj and ‘Umrah?
2. What is the miqaat for entering ihram, seeing that I do not know when I will be doing ‘Umrah?
3. If I am doing tamattu‘ [doing ‘umrah followed by Hajj, exiting ihram in between], what is the latest time I can perform ‘Umrah in Dhu’l-Hijjah before the 8th or 9th?
4. Is it permissible to do ‘Umrah after Hajj in the case of qiraan [doing ‘umrah and Hajj together, without exiting ihram in between] or tamattu‘, if I cannot do it before Hajj?
5. Is it permissible to do more than one ‘Umrah, either before or after Hajj? Please note that I will stay for a while after Hajj is over.
6. Someone asked me to convey his salaam to the Messenger of Allah (blessings and peace of Allah be upon him); is that permissible?
7. One of my acquaintances asked me to do ‘Umrah for her and give the reward thereof to her as a gift. Please note that she is physically in good shape, and I do not know whether she would be able to afford the expenses of ‘Umrah or not, but she cannot ask her husband to do ‘Umrah.
8. I am not going to pay for the expenses of this Hajj out of my own pocket; rather on the contrary I will receive some payment. Will I have performed my (obligatory) Hajj, or should it be from my own money?
Praise
be to Allah.
-1-
There is a difference between the niyyah
(intention) and the Talbiyah with regard to the pilgrimage. The place for
the niyyah is in the heart and it should not be uttered out loud. It is
obligatory in the case of Hajj and other acts of worship. As for the
Talbiyah, it is mustahabb according to some scholars and is obligatory
according to others. It is prescribed for the pilgrim in ihram to say it out
loud. The purpose of the Talbiyah is to define the type of pilgrimage. The
one who wants to do ‘Umrah says in his Talbiyah: “Labbayk Allahumma
‘umratan (Here I am, O Allah, for ‘umrah)” and the one who wants to do
Hajj says in his Talbiyah: “Labbayk Allahummah Hajjan (Here I am, O
Allah, for Hajj”). The one who wants to do Hajj and ‘umrah together says “Labbayk
Allahumma ‘umratan wa hajjan (Here I am, O Allah, for ‘umrah and
Hajj).”
Shaykh Ibn ‘Uthaymeen (may Allah have
mercy on him) said: It should be noted that the place for the intention is
the heart. It is not Sunnah for a person to say “O Allah, I have intended to
do ‘Umrah” or “I have intended to do Hajj”, because there is no report to
that effect from the Prophet (blessings and peace of Allah be upon him).
Rather he should say Talbiyah based on what he intends. The Talbiyah is not
regarded as expressing the intention, because the Talbiyah signifies
responding to Allah, so in and of itself it is dhikr which is not expressing
the intention in the heart.
End quote from ash-Sharh al-Mumti‘
(2/291)
For more information, please see the
answer to question no. 31821
-2-
So long as you are going to travel from
your country, Egypt, directly to al-Madinah al-Munawwarah, then you should
enter ihram from the miqaat of Madinah, which is Dhu’l-Hulayfah. You do not
have to enter ihram for Hajj or ‘Umrah from Egypt, or from the time you
arrive in Madinah. Rather when you decide to travel to Makkah, you should
enter ihram from the miqat of the people of Madinah.
For more information, please see the
answers to questions no. 135298 and
96758
-3-
It is preferable to do the ‘umrah of
Tamattu‘ before Duha (mid-morning) on the 8th of Dhu’l-Hijjah (Yawm
at-Tarwiyah), because Allah, may He be exalted, says (interpretation of the
meaning): “…whosoever performs the Umrah in the months of Hajj, before
(performing) the Hajj, (i.e. Hajj-at-Tamattu‘ and Al-Qiran)…” [al-Baqarah
2:196]. So tamattu‘ ends with Hajj, and the deeds of Hajj begin on the
eighth day (of Dhu’l-Hijjah).
Shaykh Muhammad ibn Saalih al-‘Uthaymeen
(may Allah have mercy on him) was asked: Is it valid to do tamattu‘ after
the time for Hajj begins, i.e., after Zuhr on the eighth?
He (may Allah have mercy on him) replied:
Allah, may He be exalted, says (interpretation of the meaning):
“…whosoever performs the Umrah in the months of Hajj, before (performing)
the Hajj, (i.e. Hajj-at-Tamattu‘ and Al-Qiran)…” [al-Baqarah 2:196].
This indicates that ‘umrah should be done before the time for Hajj comes. So
if you come to Makkah on the eighth, then you have only two choices: ifraad
(doing Hajj only) or qiraan.
As for tamattu‘, the time for it has
ended. The individual should not let himself be distracted from going out to
Mina, because when the time of Duha comes on the eighth, what he is required
to do is be in Mina, but if he does ‘Umrah that will take time away from the
time of Hajj. That is because the time of Hajj begins at Duha (mid-morning)
on the eighth, as the Sahaabah (may Allah be pleased with them) entered
ihram at that time. If a person comes late, then what I prefer in his case
is that he should do Hajj on its own (ifraad), or Hajj and ‘umrah together (qiraan).
As for tamattu‘, it is not an option in this case.
End quote from Majmoo‘ Fataawa Ibn
‘Uthaymeen (22/52)
-4-
Doing ‘umrah after Hajj with the intention
of tamattu‘ or qiraan is not valid, because ‘umrah of tamattu‘, according to
the Qur’anic text, can only come before Hajj; Allah, may He be exalted, says
(interpretation of the meaning): “…whosoever performs the Umrah in the
months of Hajj, before (performing) the Hajj, (i.e. Hajj-at-Tamattu‘ and Al-Qiran)…”
[al-Baqarah 2:196]. When the time for Hajj begins, if the pilgrim has
not done ‘umrah before that, then he has missed out on tamattu‘. Moreover he
cannot do ‘umrah after Hajj with the intention of Hajj qiraan. If he does
that, his Hajj and ‘umrah cannot be regarded as having been done together;
rather he has done Hajj separately and ‘umrah separately. But he can do Hajj
qiraan and combine the two rituals in his intention and in his Talbiyah, by
saying “Labbayk Allahumma Hajjan wa ‘umratan (Here I am, O Allah, for
Hajj and ‘umrah)”, and also in his actions.
This is the best option for him if he has
missed tamattu‘. Rather some of the scholars regarded it as the best way of
combining the two. Whatever the case, it is preferable to Hajj ifraad, and
there is no difference of scholarly opinion on that point.
Moreover, when he does his Hajj, he will
be able to combine Hajj and ‘umrah (qiraan), because he will do the actions
once and not distinguish between them. In that case he should not think that
he has missed out on ‘umrah if he is doing qiraan.
He also has the option of doing the third
type of pilgrimage, which is to do Hajj on its own (ifraad). This is the
least favoured option, because it involves the least actions. Those who do
tamattu‘ and qiraan do two pilgrimages, whereas the one who does ifraad does
only one.
With regard to the issue of doing ‘umrah
before or after Hajj, please see the answers to questions no.
174622 and 126752
-5-
Requesting the one who is travelling to
the Prophet’s Mosque to convey salaam to the Prophet (blessings and peace of
Allah be upon him) is something that is not prescribed in Islam; it was not
part of the practice of the righteous early generations, namely the Sahaabah
and Taabi‘een. Moreover, our blessings (salawaat) upon the Prophet
(blessings and peace of Allah be upon him) reach him no matter where we are.
Abu Dawood (2042) narrated that Abu Hurayrah (may Allah be pleased with him)
said: The Messenger of Allah (blessings and peace of Allah be upon him)
said: “Do not make your houses graves and do not make my grave a place of
regular visitation. Send blessings (salaah) upon me, for your blessing will
reach me no matter where you are.” If our blessings upon the Prophet
(blessings and peace of Allah be upon him) reach him no matter where we are,
there is no point in sending salaams to him with someone else.
For more information, please see the
answer to question no. 69807
-6-
Doing ‘umrah on behalf of someone else is
permissible if that other person is unable to do it because of old age or
sickness from which there is no hope of recovery, or if he is deceased.
The scholars of the Standing Committee for
Issuing Fatwas were asked: I want to go on ‘umrah to the Sacred House of
Allah, then when I have finished my ‘umrah, I want to do ‘umrah on behalf of
my parents – who are both still alive, praise be to Allah, and on behalf of
their fathers – who have both died, may Allah have mercy on them. Is this
valid on my part, or not?
They replied:
When you have done ‘umrah on your own
behalf, it is permissible for you to do ‘umrah on behalf of your mother and
father, if they are unable to do it because of old age or sickness from
which there is no hope of recovery. It is also permissible for you to do
‘umrah on behalf of your parents’ fathers who have died.
End quote from Fataawa al-Lajnah ad-Daa’imah
(11/80-81)
For more information, please see the
answer to question no. 10318 and
65641.
-7-
It is not essential in the case of Hajj
for it to be done only with the pilgrim’s own money. If he does Hajj at the
expense of someone else, his Hajj is valid and the obligation has been
fulfilled.
The Standing Committee for Issuing Fatwas
was asked: What is the ruling on one who does Hajj at the expense of the
ruler? That is if one of the rulers wants to give his subjects some money
and he says to them: Do Hajj with this money. Is it permissible for them to
do Hajj with it, or not? If they do Hajj with it, have they fulfilled the
Islamic obligation to do Hajj? Please provide evidence for what you say.
They replied: It is permissible for them
to do that, and their Hajj is valid, because of the general meaning of the
evidence.
End quote from Fataawa al-Lajnah ad-Daa’imah
(11/36).
Similar to that, and in fact more
appropriately so, is the case of one who works during Hajj in order to earn
money, and also does Hajj. There is nothing wrong with him doing that, so
long as he is not distracted from the actions of Hajj.
Shaykh al-Islam Ibn Taymiyah (may Allah
have mercy on him) said:
Trade is not haraam, but a person should
not do any work that distracts him from Hajj.
End quote from al-Ikhtiyaaraat al-Fiqhiyyah
by al-Ba‘li (115)
For more information, please see the
answers to questions no. 82293 and
32629.
And Allah knows best.
