Fatawa Muhimma Tataallaq bil-Hajj wal-Umra
- Author died
- 1420 AH
- Editions
- Ministry of Islamic Affairs, Endowments, Da'wah and Guidance - Kingdom of Saudi Arabia
Fatawa Muhimma Tataallaq bil-Hajj wal-Umra (Important Fatwas Pertaining to Hajj and Umrah) is a legal treatise by the Saudi scholar Abd al-Aziz ibn Abd Allah ibn Baz (d. 1420 AH / 1999 CE) that addresses questions concerning the rites and jurisprudence of the Islamic pilgrimage .
Structure and Scope
The work is organized in a direct question-and-answer format, addressing practical inquiries submitted by Muslims regarding the obligations, recommendations, and common complications encountered during Hajj and Umrah . It serves as a concise manual covering the stages of pilgrimage from the initial assumption of ihram to the completion of the rites .
Key Themes and Rulings
Forms of Pilgrimage
The text outlines the three recognized modes of pilgrimage: ifrad (Hajj alone), qiran (combining Hajj and Umrah without exiting ihram), and tamattu‘ (performing Umrah and exiting ihram before assuming ihram for Hajj) . Ibn Baz maintains that tamattu‘ is the most virtuous format for anyone who has not brought a sacrificial animal (hady) with them, and he advises pilgrims who entered ihram for ifrad or qiran without a sacrificial animal to annul their intention into an Umrah so as to become muttamatti‘ . He details the differences in sacrificial obligations and the performance of sa‘y, noting that the mutamatti‘ performs two separate sa‘y circuits, whereas the qarin performs only one .
Ihram, Intentions, and Stipulation
Ibn Baz clarifies that the locus of intention (niyyah) is the heart, while vocalizing the talbiyah confirms the intention, including when executing the pilgrimage on behalf of another person, such as a parent . If a pilgrim fears an impediment such as illness, making a verbal condition (ishtirat) upon entering ihram—saying:
فإن حبسني حابس فمحلي حيث حبستني "If an impediment prevents me, then my place of exiting ihram is where You have held me"
allows the individual to exit ihram without incurring an expiatory sacrifice . Those who encounter an obstruction without prior stipulation fall under the rules of ihsar (containment), requiring a sacrificial animal and hair trimming before exiting ihram, or fasting ten days if an animal is unavailable .
Dress, Grooming, and Stations of Ihram
The treatise details dress regulations for both sexes:
- Women may assume ihram in any ordinary, non-alluring attire, and it is preferable for them to wear socks or shoes, while they are prohibited from wearing face veils (niqab) and gloves; they are to cover their faces by lowering their headscarves in the presence of non-mahram men .
- Men are recommended to wear two white garments (an izar and a rida), though other colors are permissible . Scent may be applied to the pilgrim's body before entering ihram, but not directly to the ihram garments .
Regarding designated stations of ihram (miqats), pilgrims intending Hajj or Umrah must enter ihram at their designated station (such as Dhu al-Hulayfah, al-Juhfah, Qarn al-Manazil/al-Sayl, or Yalamlam) . Travelers flying into Jeddah who bypassed their miqat must travel to the corresponding station to enter ihram, or else slaughter a sheep in Mecca for the poor . Conversely, individuals who enter Mecca for non-pilgrimage purposes (such as trade or visiting relatives) and later decide to perform Umrah must exit to the perimeter of the sanctuary (al-Hill, such as al-Tan‘im or al-Ji‘ranah) to enter ihram, whereas for Hajj they may assume ihram from their residence .
Ritual Purity and Validity
The collection addresses ritual purity during rites, affirming that ritual purity from minor and major impurities is a condition for the validity of tawaf around the Kaaba, but not for sa‘y . On the question of performing Hajj while neglecting prayer (tark al-salat), Ibn Baz rules that Hajj is invalid if performed by one who neglects prayer, whether out of denial of its obligation or out of negligence .
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