After performing Hajj, is the Muslim guaranteed forgiveness of his sins or should he still feel worried and anxious?

There is a hadith that states if you make haj properly its as if youve returned sinless as a child( loose translation) and alhamdulillah i have made hajj and inshallah it was proper, but from time to time during my prayer i remember a sin i have made before haj and i feel tremendous remorse and i ask for forgiveness. should i be so remorseful or should i be more hopeful that i have forgiven and not try to remember my sins.

Praise be to Allaah.


It was narrated that Abu Hurayrah (may Allah be pleased with him) said: I heard the Prophet (blessings and peace of Allah be upon him) say: “Whoever performs Hajj for the sake of Allah and does not utter any obscene speech or do any evil deed, will go back (free of sin) as his mother bore him.”

Narrated by al-Bukhaari, 1449; Muslim, 1350.  Continue reading


Hajj does not waive obligatory duties such as expiations and debts

Praise be to Allah, last year I had the opportunity to perform the obligation of Hajj. As you know, the Prophet (blessings and peace of Allah be upon him) said in the hadeeth: “An accepted Hajj brings no less a reward than Paradise.” When the Muslim performs the obligatory Hajj, all the sins that he had committed are forgiven and he goes back from Hajj (free of sin) as on the day his mother bore him, and he goes back to the fitrah (sound human nature). My question is: I have some days to make up from Ramadan from two years ago. After performing Hajj, do I still need to make these days up, or will Allah forgive me for what is past because of the Hajj that I did?.

Praise be to Allaah.

There are many hadeeths about the virtues of Hajj which indicate that it erases sins and expiates for bad deeds, and the individual returns from it (free of sin) as on the day his mother bore him.

See the answer to question no. 34359

But this virtue and reward does not mean that obligatory duties are waived, whether they are duties owed to Allah, may He be exalted, such as expiations and fulfilment of vows, or duties that he has not yet fulfilled, such as zakaah that he has not paid or fasts that he has to make up, or duties owed to other people, such as debts and the like. Hajj brings forgiveness of sins, but it does not mean that these duties are waived, according to scholarly consensus.

If a person delays making up Ramadan fasts, for example, and that is without an excuse, then he does Hajj and it is accepted, his Hajj brings forgiveness for the sin of delaying, but the obligation to make up those days is not waived.  Continue reading

If he did ‘Umrah so that he could do Hajj tamattu‘, and he did ‘Umrah several times before Hajj, does he have to offer more than one sacrifice?

With regard to a pilgrim who is doing tamattu‘ and has completed his ‘Umrah, and is waiting for Yawm al-Tarwiyah (8th Dhu’l-Hijjah) so that he can enter ihram for Hajj, is it permissible for him to do ‘Umrah again? We have with us a person who claims that this is permissible for the one who has exited ihram, so long as he is waiting for Hajj. If that is permissible, does he have to offer a hadiy (sacrifice) for ‘each ‘Umrah, based on the verse in which Allah 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), he must slaughter a Hady such as he can afford” [al-Baqarah 2:196]?.

Praise be to Allaah.

It is permissible for the pilgrim doing tamattu‘, who has completed his ‘Umrah and is staying in Makkah waiting for Hajj, to do ‘Umrah during this period, especially if he leaves Makkah to go to Madeenah and the like, then comes back to Makkah. And that does not mean that he has to offer more than one sacrifice, because what is meant in the verse is that the one who does Hajj tamattu‘ has to offer a sacrifice. Even if he does ‘Umrah repeatedly, he is not going to do Hajj more than once, so he does not have to offer any more than one sacrifice.  Continue reading

The one who is doing Hajj qiraan has to do one tawaaf and one saa‘i

I went for Hajj with the intention of doing Qiraan. I finished ‘Umrah, then some of the brothers advised me to do saa‘i only once. Is that permissible? If not, what is the ruling?.

Praise be to Allaah.

The one who is doing Qiraan, i.e., combining Hajj and ‘Umrah, only has to do one tawaaf and one saa‘i, like the one who is doing Ifraad (Hajj only).

The tawaaf that is obligatory in his case is tawaaf al-ifaadah. With regard to tawaaf al-qudoom, it is Sunnah. In his case, saa‘i may be done after tawaaf al-qudoom, or he may delay it and do it after tawaaf al-ifaadah.  Continue reading

Meaning of “Hajj is ‘Arafah”

What is the meaning of the words of the Messenger (blessings and peace of Allah be upon him): “Hajj is ‘Arafah”?.

Praise be to Allaah.

What is meant by the words of the Prophet (blessings and peace of Allah be upon him), “Hajj is ‘Arafah” is that in Hajj it is essential to stand in ‘Arafah. Whoever does not stand in ‘Arafah has missed out on Hajj. It does not mean that the one who stands in ‘Arafah no longer has to do any of the actions of Hajj, according to scholarly consensus, because if a person stands in ‘Arafah, he still has to do some actions of Hajj, such as staying overnight in Muzdalifah, tawaaf al-ifaadah, sa‘i between as-Safa and al-Marwah, stoning the Jamaraat and staying overnight in Mina. Rather what is meant is that standing in ‘Arafah is an essential part of Hajj and if he does not stand in ‘Arafah then there is no Hajj for him. Hence the scholars said: Whoever misses the standing (in ‘Arafah) has missed Hajj. End quote.  Continue reading

Should he perform the obligatory Hajj or give the money in charity to his neighbour who is poor?

If I still have to do the obligatory Hajj, and I am soon going to go for Hajj, but my neighbour cannot find enough to eat every day, is it better to go for Hajj or to give the money I had set aside for Hajj to my poor neighbour, and delay Hajj until next year?.

Praise be to Allaah.

The majority of scholars are of the view that it is obligatory to do Hajj immediately for everyone who has the means.

Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (3/212):

If a person is obliged to do Hajj and he is able to do it, he has to do it straight away and it is not permissible for him to delay it. This is the view of Abu Haneefah and Maalik. That is because Allah, may He be exalted, says (interpretation of the meaning):

“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allaah], then Allaah stands not in need of any of the ‘Aalameen (mankind, jinn and all that exists)”

[Aal ‘Imraan 3:97]. End quote.  Continue reading

Why did the Rightly Guided Caliphs switch from tamattu ‘ to ifraad (in Hajj)?

Why did the Rightly Guided Caliphs (may Allah be pleased with them) switch from tamattu‘ to ifraad (in Hajj), when they were the most keen of people to do good?.

Praise be to Allaah.

The Rightly Guided Caliphs switched to enjoining ifraad in Hajj for a reason they had when they thought that if people did tamattu‘ and did Hajj and ‘Umrah in one journey, the Ka‘bah would be left with no one visiting it in ‘Umrah and performing tawaaf and saa‘i (at other times of the year), because travelling at that time was very hard and it was difficult for a person to visit the Ka‘bah repeatedly. So if they were to do both ‘Umrah and Hajj in one trip and they limited themselves to that, for the rest of the year the Ka‘bah would be neglected. So they thought that ifraad was better so that the Ka‘bah would be visited throughout the year. They interpreted the instructions of the Prophet (blessings and peace of Allah be upon him), which was aimed at dispelling the false belief that prevailed during the Jaahiliyyah, when the people of Jaahiliyyah used to say “ ‘Umrah cannot be performed during the months of Hajj” and “When Safar comes to an end and their posteriors have healed (from the effects of lengthy periods in the saddle when travelling to for Hajj) and the tracks (of their mounts) have vanished, it becomes permissible for the one who wants to do ‘Umrah to do so”, meaning that no one could do ‘Umrah until sometime had passed after Hajj. The purpose behind that was that the Ka‘bah should always be visited. Hence Shaykh al-Islam (may Allah have mercy on him) said during his Hajj: If a person does ‘Umrah only on one trip and Hajj only in one trip, in that case ifraad is preferable, with no difference of opinion.” This is what he said, may Allah have mercy on him.  Continue reading

Stipulating a condition [about exiting ihram] in Hajj and ‘Umrah for one who is afraid that her menses may come

A woman wants to do ‘Umrah but there is the possibility that her period may come after she enters ihram and before she does tawaaf. Can she stipulate a condition [about exiting ihram] because she is afraid that she may hold her family up?.

Praise be to Allaah.

If a woman wants to do ‘Umrah but is afraid her menses may come before she completes it, she may stipulate a condition [about exiting ihram], then if she gets her menses she can exit ihram and will not have to do anything.

The basic principle about it being permissible to stipulate such a condition is the report narrated by al-Bukhaari (5089) and Muslim (1207) from ‘Aa’ishah (may Allah be pleased with her) who said: The Messenger of Allah (blessings and peace of Allah be upon him) entered upon Dubaa‘ah bint az-Zubayr and said to her: “Perhaps you want to do Hajj?” She said: By Allah, I am always in pain. He said to her: “Go for Hajj but stipulate a condition and say: O Allaah, I will exit ihram from the point where You have prevented me (from continuing, if some problem should arise).”  Continue reading

Is it permissible for him to send his mother for Hajj using the zakaah of his wealth?

I am comfortably off and I have decided to send my mother for Hajj. Is it permissible for me to regard the money that I will send for her to use on the expenses of Hajj as the zakaah of my wealth? In other words: is it one of the categories on which zakaah is to be spent to use it to help my mother to perform the obligation of Hajj?.

Praise be to Allaah.


If your mother does not have the money to do Hajj, then Hajj is not obligatory in her case, because Allah, may He be glorified and exalted, says (interpretation of the meaning):

“And Hajj (pilgrimage to Makkah) to the House (Ka’bah) is a duty that mankind owes to Allâh, those who can afford the expenses (for one’s conveyance, provision and residence)”

[Aal ‘Imraan 3:97].

If the son wants to send his mother for Hajj, the scholars differed as to whether it is permissible to pay for that from zakaah. The reason for this difference of opinion is that Allah listed, among the categories on which zakaah may be spent, “and for Allâh’s Cause” [al-Tawbah 9:60]. Does this include Hajj or does it apply only to jihad for Allah’s cause?

Most of the scholars are of the view that Hajj is not included in the categories on which zakaah may be spent.  Continue reading

Can he delay Hajj because his wife is sick?

My question is regarding what the reasons are for a man to delay his hajj until the following year. my husband is a business man which does carry dept but alhumdulilah it would be covered and sorted out by his business partner if something were to happen to him. also i am expecting our forth child marshaallah and am due to give birth 6 weeks before hajj begins, i also suffer with a joint problem called spd its in the hips, so my mobility is very limited during pregnancy and anf for a while after giving birth. i do not have family support around me to help the the other children and by my husband going for hajj this year i would find it very hard dealing homelife in his absence. are either of these reasons a valid excuse to delay hajj until 2012?.

Praise be to Allaah.


What is obligatory for a Muslim when he has the means is to hasten to perform the obligation of Hajj, because the Prophet (blessings and peace of Allah be upon him) said: “Hasten to do Hajj – i.e. the obligatory Hajj – for one of you does not know what is going to happen to him.” Narrated by Ahmad (2721); classed as saheeh by al-Albaani in al-Irwa’ (990). And he (blessings and peace of Allah be upon him) said: “Whoever wants to do Hajj, let him hasten to do it.” Classed as hasan by al-Albaani in Saheeh Abi Dawood (1524).  Continue reading