The Comprehensive Guide to the Rulings, Manners, and Fatawa of Hajj by Shaykh Ibn Baz
- Muiz As-Siddeeqi
- May 29
- 19 min read
The Comprehensive Guide to the Rulings, Manners, and Fatawa of Hajj by Shaykh Ibn Baz
Caller: As-salāmu ʿalaykum.
Shaykh: Wa ʿalaykum as-salām wa raḥmatullāh.
Caller: How are you, Shaykh?
Shaykh: May Allah bless you.
Caller: I hope you’re well. Shall we begin, Shaykh?
Shaykh: Yes.
Caller:
In the name of Allah, the Most Merciful, the Most Compassionate. All praise is due to Allah, the Lord of the worlds. And may peace and blessings be upon our Prophet Muḥammad, and upon his family and all his companions.
On this blessed night, we are connecting with His Eminence, Shaykh ʿAbd al-ʿAzīz ibn ʿAbd Allāh ibn Bāz, so that he may give us a lecture on the rulings of Ḥajj. May he kindly proceed—may Allah reward him.
Shaykh Ibn Bāz:
In the name of Allah, the Most Merciful, the Most Compassionate. All praise is due to Allah, the Lord of the worlds. May peace, blessings, and mercy be upon His servant and Messenger Muḥammad, and upon his family and all his companions.
To proceed: I thank Allah—the Exalted, the Most High—for granting us this opportunity to gather with brothers in faith here in Jubhah, for the sake of mutual advice, cooperation upon righteousness and piety, and encouragement upon truth and patience in following it.
I ask Allah (Glorified and Exalted is He) to make this a blessed gathering, to rectify all of our hearts and deeds, to grant us deep understanding of His religion and steadfastness upon it, and to protect us—and all Muslims—from the misleading trials and from the whispers of Shayṭān. Verily, He alone is the Guardian and has full power over all things.
O brothers in faith!
I advise you and myself to fear Allah (the Most High) and to remain upright upon His religion, just as He said:
“O you who have believed, fear Allah and speak words of appropriate justice.
He will amend your deeds for you and forgive you your sins.”
(Sūrah al-Aḥzāb, 33:70–71)
And He said:
“And We certainly enjoined those who were given the Scripture before you and yourselves to fear Allah.”
(Sūrah an-Nisāʾ, 4:131)
And He also said:
“O you who have believed, fear Allah as He should be feared and do not die except as Muslims.”
(Sūrah Āl ʿImrān, 3:102)
The reality of taqwā (God-consciousness) is: to worship Allah alone and obey Him. That is taqwā—to affirm Allah’s Oneness and to obey Him. This means following His commands, avoiding His prohibitions, and observing His limits.
That is true taqwā: that a servant affirms the Oneness of his Lord, and dedicates all worship to Him alone—whether it be duʿāʾ (supplication), fear, hope, fasting, prayer, giving charity, or any other act of devotion—seeking only His Noble Face.
He bears witness that Allah alone is the one truly deserving of worship, and that anything worshiped besides Him is false. As Allah said:
“That is because Allah is the Truth, and whatever they call upon besides Him is falsehood.”
(Sūrah al-Ḥajj, 22:62)
This is the foundation of the religion, the core of the entire faith: affirming Allah’s Oneness (Tawḥīd), being sincere to Him, and believing in His Messenger, Muḥammad (peace be upon him)—that he is the Messenger of Allah to all of mankind, and that he is the Seal of the Prophets, and there is no prophet after him.
It is therefore obligatory upon everyone to believe in these two fundamental principles:
Bearing witness that there is no deity worthy of worship but Allah, and
That Muḥammad is the Messenger of Allah.
These two are the foundation of the religion, the basis of the entire faith, and the greatest pillars: that you affirm your Lord’s Oneness, testify that there is no one truly worthy of worship except Him, and that you believe in His Messenger Muḥammad (peace be upon him), affirming that he is the Messenger of Allah, the final prophet, and that Allah sent him to all of mankind.
Then after that comes care and attention to prayer, for it is the pillar of the religion and the scale by which deeds are weighed. Whoever protects his prayer, has protected his religion. But whoever neglects it, will neglect everything else even more.
The Prophet (peace and blessings be upon him) said:
“Between a man and disbelief and polytheism is the abandonment of prayer.”
And he said:
“The covenant that distinguishes us from them is the prayer—whoever abandons it has disbelieved.”
And he said:
“The head of the matter is Islam, and its pillar is the prayer.”
So my advice, dear brothers, is to give utmost importance to the prayer—each one of you should be diligent in it, and make sure your family, your children, and your servants also care for it. Strive to establish it properly, as Allah has commanded—in the mosques, in congregation, just as Allah ordered.
This is my advice to everyone—for indeed, the prayer is the backbone of Islam. Yet many people are negligent in performing it in congregation, especially Fajr (dawn) and ʿIshāʾ (night) prayers. So it is essential to beware of the characteristics of the hypocrites.
Allah said:
“Indeed, the hypocrites seek to deceive Allah, but He is deceiving them.
And when they stand for prayer, they stand lazily…”
(Sūrah an-Nisāʾ, 4:142)
So it is obligatory to beware of the traits of the hypocrites, and to encourage one another to perform the prayer in congregation—with your children, your brothers, your workers, and others.
And likewise, the women of the household—they too must be cared for and watched over, so that they perform the prayer at home, properly—with humility, calmness, and by fulfilling all its obligations. This is a duty upon everyone.
Allah, the Exalted, said:
“Guard strictly the [five] prayers, especially the middle prayer.”
(Sūrah al-Baqarah, 2:238)
And:
“Establish the prayer, give the zakāh, and bow with those who bow.”
(Sūrah al-Baqarah, 2:43)
And the Prophet (peace and blessings be upon him) said:
“The heaviest prayers on the hypocrites are the ʿIshāʾ and Fajr prayers.”
So, O servant of Allah!
It is essential that you avoid resembling the hypocrites and that you guard all your prayers—at their appointed times, in the mosques, with your Muslim brothers.
As for the woman, she should pray at home, while still preserving the prayer in its time, and praying with tranquility and humility, just as Allah described the state of the believers:
“Successful indeed are the believers—those who are humble in their prayers.”
(Sūrah al-Mu’minūn, 23:1–2)
Then comes zakāh, one of the five pillars of Islam. It is the third pillar of Islam.
It is obligatory on every person to give zakāh on the wealth they possess, if it reaches the niṣāb (minimum amount) and a full lunar year has passed over it. Zakāh is a fundamental part of Islam.
Allah, the Exalted, said:
“And they were not commanded except to worship Allah, being sincere to Him in religion, inclining to truth, and to establish prayer and to give zakāh. That is the correct religion.”
(Sūrah al-Bayyinah, 98:5)
And He said:
“Establish prayer, give zakāh, and obey the Messenger so that you may receive mercy.”
(Sūrah an-Nūr, 24:56)
Even with jewelry, the correct opinion is that zakāh is due—on gold and silver. If a woman owns gold or silver jewelry that reaches the niṣāb and a year has passed over it, then she must pay zakāh on it.
This is the stronger opinion among the views of the scholars.
Likewise, fasting in the month of Ramadan—both men and women must give due attention to it, as it is one of the five pillars of Islam.
It is obligatory upon every accountable believing man and woman to fast. This is a duty upon all those who are legally responsible (mukallaf) among men and women: to fast the month of Ramadan with a pure intention, sincerely for the sake of Allah the Most High, and to safeguard the fast from everything that Allah has forbidden.
Then comes Ḥajj, the fifth pillar of Islam. It is obligatory upon every believing man and woman who is able, to perform Ḥajj once in their lifetime.
As Allah the Most High said:
“And [due] to Allah from the people is a pilgrimage to the House—for whoever is able to find a way to it.”
(Sūrah Āl ʿImrān, 3:97)
And the Prophet ﷺ said:
“Islam is built upon five [pillars]:
Testifying that there is no deity worthy of worship except Allah, and that Muḥammad is the Messenger of Allah,
Establishing the prayer,
Giving the zakāh,
Fasting in Ramadan,
And performing the Ḥajj to the House [of Allah].”
So it is obligatory upon every accountable believing man and woman to perform Ḥajj once in their lifetime—this is the duty upon everyone.
Ḥajj means: to travel with the intention of reaching something great. And the pilgrims have set out intending to reach their Lord—Exalted and Glorified is He—the One who is the Most Great, the Perfect in every way, and there is none greater than Him.
So it is upon every believing man and woman to give due care and attention to this obligation, and to be eager to perform this pillar of Islam, whenever they have the ability.
The procedure of Ḥajj is that the pilgrim comes to the mīqāt (the appointed station) with the intention of performing Ḥajj. Then, he begins his talbiyah for Ḥajj from the mīqāt. If possible, it is better that he performs ghusl (a full ritual bath), makes wuḍūʾ (ablution), and prays two rakʿahs. Then he says either:
“O Allah, I am here for ʿUmrah” – if he is intending ʿUmrah,
Or “O Allah, I am here for Ḥajj” – if he is intending Ḥajj.
He does this from the mīqāt of his region.
Then he begins reciting the legislated talbiyah:
“Labbayk Allāhumma labbayk.
Labbayka lā sharīka laka labbayk.
Inna al-ḥamda, wa al-niʿmata, laka wa al-mulk.
Lā sharīka lak.”
He continues repeating this talbiyah all along the way until he reaches the Sacred Mosque (al-Ḥaram)—just as the Prophet ﷺ did.
Even a menstruating woman or a woman in postnatal bleeding must enter into the state of ihrām at the mīqāt, whether she is performing Ḥajj, ʿUmrah, or both. She still begins her rites as usual, without delay.
The best option for the one who reaches the mīqāt is to enter into ihrām for ʿUmrah first. Once he finishes his ʿUmrah, he then enters into ihrām for Ḥajj on the 8th of Dhul-Ḥijjah. This is known as Tamattuʿ, and it is the most preferred form of Ḥajj.
So, for any believing man or woman, the best method is to perform ʿUmrah during the months of Ḥajj (i.e. after Ramaḍān). That means: each one enters into ihrām for ʿUmrah, then performs ṭawāf, Saʿī, shortens the hair, and comes out of ihrām—making it a complete ʿUmrah. Then on the 8th of Dhul-Ḥijjah, he re-enters ihrām for Ḥajj.
This is what the Prophet ﷺ commanded his companions (may Allah be pleased with them) to do.
Except for the one who brings along a sacrificial animal (hady)—whether it is a camel, a cow, or a sheep—to be slaughtered in Makkah. Such a person does not come out of ihrām after ʿUmrah. Rather, he remains in ihrām.
In that case, it is better that he enters into ihrām for both Ḥajj and ʿUmrah together (called Qirān), and he remains in that state until he sacrifices his animal on the Day of ʿĪd—as the Prophet ﷺ commanded his companions (may Allah be pleased with them) to do.
As for the one who does not bring a sacrificial animal (hady) with him, then the best option for him is to enter into ihrām for ʿUmrah from the mīqāt—whether he arrives in Shawwāl, Dhul-Qaʿdah, or in the beginning of Dhul-Ḥijjah.
He should say the talbiyah for ʿUmrah, then perform ṭawāf, Saʿī, shorten his hair, and come out of ihrām. Then on the 8th of Dhul-Ḥijjah, he re-enters ihrām for Ḥajj and departs with the rest of the pilgrims to ʿArafāt.
This is the prescribed method for every believer performing Ḥajj.
Then the pilgrim should stand at ʿArafāt with the people until sunset—this is obligatory. After the sun sets, the people depart for Muzdalifah, walking and traveling with calmness, dignity, and serenity.
While in ʿArafāt, the pilgrim should abundantly remember Allah and make a great deal of supplication while standing in the plain of ʿArafah—whether he is in a tent, in a vehicle, standing or sitting. He should constantly raise his hands and invoke his Lord extensively, just as the Prophet ﷺ did.
Then, when the sun sets, he proceeds to Muzdalifah with calmness and dignity.
Upon arriving at Muzdalifah, he should spend the night there, and then pray Fajr at its time. After the Fajr prayer, he should engage in dhikr (remembrance of Allah) and strive in supplication until the light of dawn becomes clear.
When daybreak becomes apparent, they head to Minā.
This is the prescribed Sunnah practice.
There is no harm in allowing the weak to leave early. It is permissible for the weak—such as women and the sick—to leave Muzdalifah after midnight and go to Minā. So, whoever leaves early due to weakness or fear of crowding, there is no blame on them.
But for those who are healthy and able, it is better for them to remain until they pray Fajr, and to stand afterward making abundant remembrance of Allah, and then leave before sunrise—once the sky becomes bright—while still reciting the talbiyah, until they reach Minā.
Once they reach Minā, they stone the Jamrah.
As for the weak pilgrims, they may leave after midnight, after the moon has set, if possible. This is the correct time for them. They are not allowed to leave before midnight—only after half the night has passed. Then they head to Minā.
Whoever wishes may stone the Jamrah before sunrise, and whoever wishes may delay it until after the sun has risen, which is better.
Delaying the stoning until after sunrise is the preferred and better option.
However, if the weak throw the stones in the last part of the night or after Fajr, there is no blame on them.
As for those who are strong and able, the best and most cautious practice is to stone the Jamrah only after sunrise, as that was the practice of the Prophet ﷺ.
This is what is best for those who have strength.
But the weak are allowed to stone earlier, and they are also allowed to go to Makkah for ṭawāf at that time—there is no problem with that.
If the pilgrim stones the Jamrah on the Day of ʿĪd and then performs ṭawāf, or if he stones it and shaves or shortens his hair, he has achieved the first level of release (at-taḥallul al-awwal).
That is: if he stones on the Day of ʿĪd, then shaves or shortens his hair, he enters the first stage of release from the state of ihrām.
If he then performs Ṭawāf and Saʿī—if Saʿī is required for him—then he has completed the full release (at-taḥallul al-thānī) on the Day of ʿĪd.
He may also slaughter his sacrificial animal on the Day of ʿĪd if he is able—or in the following days, for the Day of ʿĪd and the three days after it (the 11th, 12th, and 13th) are all days of sacrifice.
But the best order is:
To stone (Jamrah al-ʿAqabah),
Then slaughter the sacrificial animal,
Then shave or shorten the hair,
Then exit ihrām (release).
This is the preferred method.
After that, if he performs Ṭawāf and Saʿī (if required), he completes the full release.
As for the Mufrid (who performs only Ḥajj) and the Qārin (who combines Ḥajj and ʿUmrah), they are required to perform only one Saʿī. If they performed Saʿī before ʿArafah and remained in the state of ihrām, that Saʿī suffices, and what remains is only ṭawāf on the Day of ʿĪd.
But for the Mutamattiʿ (who performed ʿUmrah and exited ihrām), since he already performed ṭawāf, Saʿī, and cut his hair, he must, on the Day of ʿĪd, do another round of ṭawāf and Saʿī specifically for Ḥajj—after he stones the Jamrah, shaves or shortens his hair, and slaughters (if he has an animal to slaughter). This is the best method.
Then he stays in Minā on:
The Day of ʿĪd,
The 11th,
The 12th,
And optionally the 13th.
And whoever wants to leave early after the second day (the 12th), it is permissible—there is no harm in that.
It is obligatory to stone Jamrat al-ʿAqabah on the Day of ʿĪd. And if someone stoned it in the latter part of the night, it still counts—as mentioned earlier. The entire Day of ʿĪd is a time for stoning.
If someone misses the stoning on the Day of ʿĪd, he may perform it at night, during the night of the 11th, and it will count as makeup for the ʿĪd day.
As for the remaining days, the stoning must be done after the sun passes its zenith (after ẓuhr). On those days, the pilgrim throws at all three Jamrah pillars: the first, the second, and the third, after ẓuhr.
If for some reason it is not possible to throw after ẓuhr—such as due to crowding—then it is allowed to perform the stoning at night, as a makeup for the missed daytime stoning.
Each Jamrah is stoned with seven small pebbles, saying “Allāhu Akbar” with each throw.
After stoning the first Jamrah, the pilgrim should move away from the crowd, place the pillar on his left, and then face the qiblah and make long, heartfelt supplication to Allah.
Then he goes to the second Jamrah, throws seven stones, and after finishing, he places the pillar on his right, moves away from the people, raises his hands, and makes plenty of duʿā’, just as the Prophet ﷺ did.
Then he proceeds to the third Jamrah and throws the seven stones, but does not stop there for duʿā’. He simply stones and moves on—again, just as the Prophet ﷺ did.
Likewise, on the 12th of Dhul-Ḥijjah, he stones the first Jamrah, then moves away from the crowd, places the pillar to his left, faces the qiblah, and makes duʿā’.
Then the pilgrim stones the second (middle) Jamrah with seven pebbles, saying “Allāhu Akbar” with each throw. After finishing, he moves away from the crowd, places the pillar to his right, raises his hands, and makes duʿā’.
Then he goes to the third Jamrah (Jamrat al-ʿAqabah) and stones it with seven pebbles, but does not stop to make duʿā’ after it—this applies on both the 11th and 12th of Dhul-Ḥijjah.
After finishing the stoning on the 12th, if he chooses to leave early, he may head to Makkah and perform Ṭawāf al-Ifāḍah, if he hasn’t done so yet.
Or, if he has already performed Ṭawāf al-Ifāḍah, he performs Ṭawāf al-Wadāʿ (farewell ṭawāf) if he plans to leave Makkah.
And if he wishes to stay longer in Makkah, that is also permissible.
But when he finally intends to leave, he must perform Ṭawāf al-Wadāʿ, which is seven circuits around the Kaʿbah, with no Saʿī—just ṭawāf alone.
This is called Ṭawāf al-Wadāʿ (the farewell ṭawāf), based on the statement of the Prophet ﷺ:
“None of you should depart until his last act is to be at the House (Kaʿbah).”
Whoever prefers not to leave early and instead stays for the 13th of Dhul-Ḥijjah, may do so. He then performs the stoning after ẓuhr, just as he did on the 11th and 12th:
He stones the first Jamrah, stops there, places it to his left, and makes duʿā’.
Then he stones the second Jamrah, stops again, places it to his right, and makes duʿā’.
Then he stones the third Jamrah, but does not stop to make duʿā’ at it.
The stoning and the sacrificial slaughter must be completed by sunset on the 13th of Dhul-Ḥijjah.
And as previously explained, whoever stones the Jamrah and then shaves or shortens his hair has entered the first stage of release (at-taḥallul al-awwal)—whether male or female.
Once the person stones the Jamrah with seven pebbles, then shaves or shortens the hair, he may wear normal clothes, and apply perfume if he wishes.
Then if he goes on to perform Ṭawāf al-Ifāḍah and Saʿī, his complete release (at-taḥallul al-thānī) is complete, and everything becomes permissible—including marital relations and all things previously forbidden during ihrām.
It is obligatory upon the pilgrim to spend the nights of the 11th and 12th of Dhul-Ḥijjah in Minā. People must spend most of the night in Minā, because staying overnight in Minā is one of the duties (wājibāt) of Ḥajj.
However, there are exceptions for certain people—like those providing water (sāqīyah) or herding animals (ruʿāh)—for whom staying overnight would be too difficult. In such cases, it is allowed, and they are excused from staying in Minā on the nights of the 11th and 12th.
Similarly, a sick person who needs to be transported to a hospital is also excused—the obligation is lifted due to illness.
All pilgrims, once they have completed the rituals of Ḥajj, must perform the farewell ṭawāf (Ṭawāf al-Wadāʿ) before departing from Makkah.
When the pilgrim has finished everything and is ready to leave, he should make Ṭawāf al-Wadāʿ by circling the Kaʿbah seven times, then praying two rakʿahs. This is the farewell ṭawāf.
Exception: A menstruating woman or a woman experiencing postnatal bleeding is not required to perform this farewell ṭawāf.
We ask Allah to grant everyone beneficial knowledge and righteous deeds.
And we ask Allah to protect us and you from the trials that mislead.
And we ask Allah to bless us and you with success, sincerity in our intentions, and correct actions.
Indeed, He is the All-Hearing, the One who is near.
And may the peace and blessings of Allah be upon His servant and Messenger, our Prophet Muḥammad, and upon his family, his companions, and those who follow them in righteousness.
Questions and Answers
Q: As-salāmu ʿalaykum wa raḥmatullāhi wa barakātuh. Has there been a fatwā issued by the Council of Senior Scholars—or by your eminence—regarding the lawfulness of restricting citizens to perform Ḥajj only once every five years, and that anyone who violates this would be sinful?
A: Yes. A fatwā has been issued by the Council of Senior Scholars stating that it is recommended for a Muslim who has already performed the obligatory Ḥajj to give room for his brothers [to perform it]. The council approved this measure, and the state enacted it in order to ease overcrowding for the pilgrims. The rule is: once every five years after completing the obligatory Ḥajj. This came from the Council of Senior Scholars.
Q: Is it allowed for someone to circumvent this restriction using trickery?
A: No, it is not allowed. It is not permissible to use trickery to get around this rule.
Q: Two women want to perform Ḥajj on behalf of their deceased father in the same year. Is that allowed?
A: Yes, there is no harm. It is allowed for more than one person to perform Ḥajj on behalf of a deceased individual. No problem at all—al-ḥamdu lillāh.
Q: A man who is unable to perform Ḥajj due to lack of funds—his obligation has not been lifted—can he perform Ḥajj on behalf of someone else who is covering his expenses?
A: Whoever has not yet performed Ḥajj for himself may not perform it on behalf of someone else. He must first do Ḥajj for himself before doing it on behalf of another.
Q: If someone performed Ḥajj and then abandoned the prayer, and later repented and returned to praying—does he have to repeat the Ḥajj?
A: No, if he repents, then he is not required to repeat the Ḥajj.
Whoever repents, his past good deeds remain for him. He does not have to repeat Ḥajj or any other past acts.
Q: If someone is deputized to perform Ḥajj on behalf of another, must he enter into ihrām from the location of the person who appointed him? Or is it sufficient to do so from any location?
A: He may enter into ihrām from any of the designated mīqāts. Any mīqāt is sufficient. That is enough—al-ḥamdu lillāh.
Q: If someone arrives on the 9th of Dhul-Ḥijjah (i.e., the Day of ʿArafah), what is better for him—Qirān or Tamattuʿ?
A: Ḥajj is better for him in that case. He should enter ihrām for Ḥajj and reach ʿArafah in a state of ihrām for Ḥajj.
If he enters ihrām for both Ḥajj and ʿUmrah (Qirān), that is also permissible.
Q: So, is Ifrād (Ḥajj only) better in this case?
A: Yes, Ifrād is better. But if he combines both Ḥajj and ʿUmrah (Qirān), that is also fine—no problem.
Q: Is Ifrād (Ḥajj only) better than Tamattuʿ?
A: Tamattuʿ is better—if he is able to do it.
If he can enter Makkah, perform ṭawāf, Saʿī, shorten his hair, and then enter into ihrām for Ḥajj afterward, then this is the best—if he can manage it and it is made easy for him.
Q: If someone stoned the Jamrah on the 12th day before sunset, intending to leave early, and then went to ʿAzīziyyah or Makkah and spent the night there, is he still required to return and stone on the 13th?
A: No, if he left Minā after stoning on the 12th with the intention to leave early, and before sunset, then he is not required to do anything further.
He does not have to return to Minā.
Q: What is the ruling on someone who omits the two Sunnah rakʿahs after ṭawāf during Ḥajj or ʿUmrah?
A: His ṭawāf is valid.
The two rakʿahs are Sunnah.
There is no penalty for omitting them.
Q: What is the correct ruling on someone who abandons one of the five pillars of Islam? Is he considered a disbeliever or not?
A: The ruling is that such a person is a fāsiq (open sinner), disobedient to Allah the Most High, and is in great danger of entering the Hellfire.
Except for prayer—for abandoning the prayer is major disbelief (kufr akbar).
Especially the prayer—as the Prophet ﷺ said:
“Between a man and disbelief and polytheism is the abandonment of prayer.”
Q: Is the phrase “wa barakātuh” (and His blessings) reported as part of the taslīm (salutation) in prayer, or is it sufficient to say only “as-salāmu ʿalaykum wa raḥmatullāh”?
A: What is authentically reported is:
“As-salāmu ʿalaykum wa raḥmatullāh.”
As for adding “wa barakātuh,” there is a difference of opinion among scholars.
But the preserved and well-known form from the Prophet’s prayer is:
“As-salāmu ʿalaykum wa raḥmatullāh.”
So the better and safer option is to omit “wa barakātuh.”
Q: A man sold a piece of land to another person on a monthly installment plan. He stipulated that if the buyer fails to complete payment, the land would return to the seller, and the buyer would lose all the money he had already paid. What is the ruling on this condition?
A: This condition is not valid.
Either the buyer pays the remaining amount, or he may request that the contract be cancelled.
Q: Should the buyer get back the money he already paid?
A: This is a matter of dispute that should be brought to the Islamic courts.
If they are able to settle it mutually, then al-ḥamdu lillāh.
Otherwise, they should refer the issue to a sharʿī judge for a legal ruling.
Q: What is the correct method of giving zakāh for a company that sells items on monthly installments? Should zakāh be paid only on the installment amounts, or on the entire capital?
A: Every person must pay zakāh on the wealth they possess, whether it is in hand or owed to them—if a full lunar year has passed over it.
Everything is due at its proper time.
Whenever a full year has passed on a particular amount of money, zakāh must be paid on it.
If the person wishes to pay zakāh on all of it at once, along with the first amount whose zakāh is due—that is permissible.
Alternatively, they may pay zakāh on each amount individually when its year is completed.
If they choose to combine all amounts and calculate zakāh based on the first due date, that is also allowed—because advancing zakāh payments is permitted in Islam.
Q: If someone delayed Ṭawāf al-Ifāḍah until the last day, and then performed ṭawāf with the intention of both Ifāḍah and Wadāʿ (farewell), is his action valid?
A: Yes, it is considered valid.
If he performed Ṭawāf al-Ifāḍah at the time of departure—after stoning the Jamrah—it suffices in place of the farewell ṭawāf.
Q: Should Saʿī be performed before or after Ṭawāf?
A: Ṭawāf comes first, and Saʿī follows. That is the correct order.
Q: Some organizations sponsor orphans and allocate a specific amount of money for each orphan’s care. If someone pays this amount to the organization, is he considered a sponsor of the orphan, or must the orphan be physically under his care?
A: What appears to be the case is that if a person contributes financially to the orphan’s care, and provides the necessary expenses, then that is sufficient, and he will receive the reward, in shāʾ Allāh.
Q: If someone is performing Tamattuʿ or Qirān, and he has already performed Ṭawāf and Saʿī for ʿUmrah—does he have to do another Saʿī on the Day of ʿĪd, or is the one for ʿUmrah enough?
A:
If he is a Mutamattiʿ (i.e., performed ʿUmrah separately before Ḥajj), then he must perform a second Saʿī for Ḥajj.
As for the Qārin (who combines Ḥajj and ʿUmrah in one ihrām) and the Mufrid (who does Ḥajj only), they only need to perform one Saʿī.
If the Qārin or Mufrid performed that Saʿī before ʿArafah and remained in ihrām, it is sufficient.
Whether he performs it before Ḥajj or delays it to after Ṭawāf al-Ifāḍah, both are valid.
There is only one Saʿī required for them.
But for the Mutamattiʿ, he is required to do two Saʿīs.
Q: Some pilgrims need to wear a band or strap around their thighs to prevent friction. What is the ruling on wearing such a band?
A: Do you mean something like trousers, or is it just a wrapped band?
Q: He wears it on both thighs—on the right thigh and the left thigh?
A: Why?
Q: To prevent friction, so that it doesn’t cause irritation or skin sensitivity.
A: If it is just a band, then there is no harm.
Q: So, on both the right and left thigh?
A: If it’s a strap, there’s no problem with it—no sin, in shāʾ Allāh. That should be sufficient. May Allah bless you.
May Allah grant success to everyone and keep us all firm upon guidance.
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