The following are some important Fataawa (rulings) that all pilgrims need to know so as to perform Hajj with foresight. These Fataawa are collected and chosen from the Fataawa of Shaykh ‘Abdul-‘Azeez ibn Baaz so that they would have a general benefit and be a clear guide for anyone who has not had the chance to study the rulings of Hajj.
We invoke Allah The Almighty to reward anyone who reads or participates in distributing these Fataawa.
Women's dress in Ihraam (sacral state)
Question: Is it permissible for women to wear whatever they want when assuming the state of Ihraam?
Answer: Yes, women do not have a special dress for Ihraam as some laypeople think, but it is preferable to wear clothes that are neither beautiful nor attractive as women intermix with men. Hence, they should wear clothes that are not attractive or beautiful (i.e. clothes that do not give rise to Fitnah i.e, trial). If a woman assumes the state of Ihraam while wearing beautiful clothes, her Ihraam is valid, but she would be missing what is better.
For men it is better to wear two white pieces, namely, Izaar and Ridaa’. If a man assumes the state of Ihraam and wears any other color, this would be permissible as it was narrated that the Prophet, , wore a black turban. Thus, it is permissible to wear non-white clothing.
Ruling on removing Ihraam clothes immediately after assuming the state of Ihraam for ‘Umrah because of menstruation
Question: A woman assumed the state of Ihraam then menstruated, so she removed her Ihraam dress, cancelled her ‘Umrah and travelled. What is the ruling on this?
Answer: This woman is still considered in the state of Ihraam and the fact that she took off the Ihraam dress does not invalidate her Ihraam. She should return to Makkah and complete her ‘Umrah. If she was ignorant of the ruling, she does not have to pay any expiation; however, if she had sexual intercourse with her husband before returning to perform ‘Umrah, her ‘Umrah would be null but she has to complete the rites even if her ‘Umrah is null, then make up for this ‘Umrah by performing another one. She should also pay a Fidyah, (expiation) one-seventh of a camel or a cow or one sheep or goat (the camel should be no less than five years old, the cow should be no less than two years old, while the goat should be no less than one year old and the sheep should be no less than six months old). This Fidyah should be slaughtered and distributed in Al-Haram for the poor people there as a ransom for making her ‘Umrah null by having sexual intercourse.
Ruling on untying braids during Ihraam
Question: Is it prohibited for women to untie their braids during Ihraam or to apply Henna on their hands or feet?
Answer: It is permissible to untie braids during Ihraam in order to perform Ghusl (ritual bath) or for any other reason as long as there is no intention to cut any part of the hair. It is prohibited to cut some of the hair during Ihraam, but untying the braids or applying Henna is permissible. However, if a woman applies Henna to her hands or feet, she has to cover them as showing them would cause Fitnah.
If Henna is mixed with something that is similar to perfume, what would the ruling be?
Perfume is prohibited during Ihraam, but Henna is permissible provided that the hands and feet are covered during Tawaaf, Sa‘y and in the presence of men.
Ruling on hair that falls out
Question: What should a woman who is in the state of Ihraam do if her hair falls out against her will?
If some hairs fall out from the head of the pilgrim, whether male or female, while performing ablution or when washing it, this would be alright whether this hair was from the head, beard or moustache, or any part of the nails, as long as this was not intended by the person. What is prohibited is to cut any of the hair or nails intentionally, but there is no harm for what falls out unintentionally as this is dead hair that falls out while moving. Allah knows best.
Question: Is it permissible for menstruating women to read books of invocations on the Day of ‘Arafah although they include Quranic verses?
Answer: It is permissible for menstruating women and women in post-partum bleeding to read the written invocations of Hajj rites and it is also permissible to recite Quran according to the sound opinion, as there is no direct text that entails prohibiting the recitation of Quran for women who have menstruation or post-partum bleeding. The text targets those who are in a state of Janaabah (sexual impurity) as what was mentioned in the Hadeeth that was narrated by ‘Ali, may Allah be pleased with him. As for women who have menstruation or post-partum bleeding, there is a Dha‘eef Hadeeth (weak narration) that was narrated by Ibn ‘Umar, may Allah be pleased with him. He narrated that the Prophet, , said: “Menstruating women and those who are in the state of Janaabah should not read any part of the Quran.” This Hadeeth is weak as it was narrated by Ismaa‘eel ibn ‘Ayyaash on the authority of the people of Hijaaz, and he is judged as weak in his narrations on their authority.
Nevertheless, menstruating women should recite the Quran from memory without touching the Mus-haf (copy of the Quran), but those who are in a state of Janaabah are not permitted to recite the Quran either by reading from the Mus-haf or by reciting it from memory. The difference lies in the fact that the duration of being in a state of Janaabah is not long and one can perform Ghusl immediately after having intimate relations with his/her spouse whenever he wants and he can even perform Tayammum (dry ablution) if he could not find any water, then he can pray and recite the Quran. Women who have menstruation or post-partum bleeding, however, cannot perform Ghusl at once and the matter is not determined by their own choice, but they have to wait until their menstruation or post-partum bleeding ends and this matter is determined by Allah The Almighty. This is why it is permissible for women to recite Quran during these days so that they would not forget it or miss the reward of reciting the Quran and learning the rulings of Sharee‘ah. Thus, it is permissible, with greater reason , to read books of invocations that have Hadeeths and verses. This is the correct opinion of the scholars .
Is it permissible for a daughter to perform Hajj and give in charity on behalf of her deceased mother, given that the mother did not pray during her lifetime? What is the Sharee‘ah ruling on that? It is noteworthy that this daughter maintains with care the Islamic Sharee‘ah.
Prayer is one of the pillars of Islam, and whoever abandons it out of denial of its obligation is deemed a disbeliever by consensus; and whoever abandons it by way of negligence and laziness is deemed a disbeliever according to the preponderant opinion of scholars, in view of the statement of the Messenger of Allah, : “What separates us (Muslims) from those (hypocrites and disbelievers) is prayer: whoever leaves it has disbelieved.” Based on that, it is impermissible to perform Hajj or give in charity on behalf of the deceased who did not pray during his/her lifetime, in the same way as it is impermissible to perform Hajj and give in charity on behalf of all disbelievers.