A Guide to Hajj for Woman ebest islamic books pdf in english

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Dear Muslim sister,
Congratulations on your decision to go to Makkah to perform the
obligatory duty of Hajj, which is an obligation that many Muslim women
overlook. Some women are ignorant of the fact that Hajj is obligatory for
them and others know this fact, but they procrastinate until death takes
them unawares. Some Muslim sisters do not understand any of the rituals
so they may perform actions that are Haraam (unlawful) and may even
invalidate their Hajj without their knowledge.
Hajj is a duty that Allaah The Almighty has enjoined upon His slaves, it
is the fifth pillar of Islam and it is the Jihaad of women, as the Prophet
said to ‘Aa’ishah : “Your Jihad is Hajj.” [Al-Bukhaari]
This is a compilation of advice and the rulings that apply specifically to
women who want to do Hajj that will help to make your Hajj accepted,
Allaah willing. As the Prophet said: “An accepted Hajj brings no
less a reward than Paradise.”
General Advice to sisters going for Hajj
Sincerity towards Allaah The Almighty is a condition of any act of
worship, including Hajj, being valid and acceptable. Thus, be sincere
towards Allaah The Almighty in your Hajj and beware of showing off,
for showing off invalidates good deeds and brings punishment.
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Following the Sunnah (Prophetic tradition) and doing actions in
accordance with the teachings of the Prophet is the second condition
of actions being valid and acceptable, because the Prophet said:
“Whoever does any action that is not in accordance with this matter of
ours, (we) will have it rejected.” [Muslim]
This means that a Muslim woman going for Hajj should learn the rulings
of Hajj according to the Sunnah of the Prophet with the help of useful
books which are based on Saheeh (authentic) evidence from the Quran
and Sunnah.
Beware of major and minor Shirk (association of others with Allaah), and
of sin in all its forms. Major Shirk means that a person goes beyond the
pale of Islam, his good deeds are rendered invalid and that he is exposed
to punishment. Minor Shirk means that a person’s good deeds are
rendered invalid and he is exposed to punishment.
It is not permissible for a woman to travel for Hajj or for any other
purpose without a Mahram (non-marriageable male), because the Prophet
said: “No woman should travel without a Mahram.” [Al-Bukhaari &
The Mahram is the husband or any man whom a woman is forbidden to
marry because of blood ties or Radhaa’ah (ties that result from
breastfeeding) or ties through marriage. This is one of the conditions of
Hajj being obligatory for women. If a woman does not have a Mahram to
travel with her, then she does not have to do Hajj.
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Some women, if they pass the Meeqaat with the intention of doing Hajj
or ‘Umrah and happen to be menstruating, do not enter Ihraam, thinking
that it is a condition of Ihraam to be free of menstruation. So they pass
the Meeqaat without entering Ihraam. This is an obvious mistake,
because menstruation does not mean that a woman cannot enter Ihraam.
So a menstruating woman should enter Ihraam and do everything that
other pilgrims do, apart from Tawaaf (circumambulation) around the
Ka’bah. She should delay Tawaaf until she becomes pure (i.e., until her
period ends). If she delays Ihraam and passes the Meeqaat without
entering Ihraam, then she has to go back and enter Ihraam from the
Meeqaat; if she does not go back then she has to offer a sacrifice because
she failed to do something that was obligatory upon her.
Summary of the Rites of Hajj:
(i) When the Day of At-Tarwiyah comes, which is the eighth day of ThulHijjah, do Ghusl (ritual bath) and enter Ihraam, and recite the Talbiyah,
saying, “Labbayka Allaahumma labbayk, labbayka laa shareeka laka
labbayk. Inna Al-hamd wa’l-ni’mata laka wa’l-mulk, laa shareeka lak
(Here I am, O Allaah, here I am. Here I am, You have no partner, here I
am. Verily all praise and blessings are Yours, and all sovereignty, You
have no partner).”
(ii) Go out to Mina, and pray there Thuhr , ‘Asr, Maghrib, ‘Ishaa’ and
Fajr, shortening the four-Rak’ah prayers to two Rak’ahs without joining

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(iii) When the sun rises on the ninth day of Thul-Hijjah, go to ‘Arafah,
and pray Thuhr and ‘Asr there, shortened and joined at the time of Thuhr .
Stay in ‘Arafah making Du’aa’, remembering Allaah, beseeching Allaah
and repenting, until sunset.
(iv) When the sun sets on the ninth day, go from ‘Arafah to Muzdalifah,
and pray there Maghrib and ‘Ishaa’ shortened and joined. Stay there until
Fajr prayer, and strive hard after Fajr in Thikr, Du’aa’ and conversing
with Allaah, until it becomes very light.
(v) Set out from Muzdalifah to Mina before the sun rises on the day of
‘Eed. When you reach Mina, do the following:
a. Stone Jamrat Al-‘Aqabah with seven pebbles, and say the Takbeer
(“Allaahu Akbar”) with each throw.
b. Slaughter the Hady (sacrificial animal) after the sun has risen.
c. Cut a fingertip’s length from each side of your hair (approximately two
d. Go back to Makkah and do Tawaaf Al-Ifaadhah, and do the Sa’y of
Hajj between As-Safa and Al-Marwah, if you are doing Tamattu’, or if
you are doing Ifraad or Qiraan but you did not do Sa’y after the Tawaaf
of arrival.
(vi) Stone the Jamaraat on the 11th, 12th and 13th of Thul-Hijjah, after the
sun has passed its zenith, if you want to delay departure; or on the 11th
and 12th only if you want to leave sooner. You must also stay in Mina on
those nights.
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(vii) If you want to go back to your country, then do the farewell Tawaaf;
this will conclude the actions of Hajj.
Recommended actions for women
Women should not recite the Talbiyah out loud, rather they should say it
quietly so that only they and the women next to them can hear it and so
that non-Mahram men cannot hear it, lest that cause Fitnah (temptation)
and attract attention. The time for reciting the Talbiyah starts from after
entering Ihraam for Hajj and lasts until one stones the Jamrat Al-‘Aqabah
on the Day of Sacrifice.
If a woman’s period begins after she has done Tawaaf and before she
does Sa’y, she should complete the rest of the rituals and do Sa’y even if
she is menstruating, because Tahaarah (purity) is not essential for Sa’y.
It is permissible for a woman to use pills to delay menstruation to enable
her to perform the rituals of Hajj, subject to the condition that this will
not cause her harm.
Beware of crowding with men in all the rituals of Hajj, especially during
Tawaaf and at the Black Stone and the Yemeni Corner, during Sa’y and
when stoning the Jamaraat. Choose times when there is less crowding.
The Mother of the Believers ‘Aa’ishah used to do Tawaaf in an area
away from the men, and she did not touch the Black Stone or the Yemeni
Corner if there was crowding.
Women do not have to walk quickly (Raml) during Tawaaf or jog rapidly
(Rakdh) during Sa’y. Raml means walking quickly in the first three
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circuits of Tawaaf, and Rakdh means jogging between the two green
markers in every circuit of Sa’y. These actions are Sunnah for men only.
There are certain books that contain innovated Du’aa’s, such as a specific
Du’aa’ for each circuit of Tawaaf and Sa’y for which there is no evidence
from the Quran and Sunnah. It is prescribed to recite Du’aa’ during
Tawaaf and Sa’y however one wishes, for the best in this world and in the
Hereafter. If the Du’aa’ is one that is narrated from the Prophet that
is even better.
A woman who is menstruating can read books of Du’aa’ and Thikr that
are prescribed in the Sharee’ah, even if they contain verses of Quran. It is
also permissible for her to recite Quran without touching the Mus-haf
(copy of the Quran).
Women should beware of uncovering any part of the body, especially in
places where men could see them, such as public Wudhoo’ areas. Some
women do not care about men being close to such areas and they uncover
during Wudhoo’ things that it is not permissible to uncover, such as the
face, forearms and calves. They may even take off their headcovers, thus
uncovering their heads and necks. All of that is Haraam and is not
permissible, because it causes a great deal of Fitnah (temptation) to them
and to men.
Permissible actions
It is permissible for women to leave Muzdalifah before dawn, because the
Prophet allowed some women, especially those who were weak, to
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leave Muzdalifah after the moon had set at the end of the night. That was
so that they could stone Jamarat Al-‘Aqabah before it became crowded.
In as-Saheehayn it is narrated from ‘Aa’ishah that Sawdah asked
the Prophet on the night of Muzdalifah for permission to leave before
it became too crowded, because she was a heavy woman, and he gave her
It is permissible to delay stoning the Jamrah until the night, if the
woman’s guardian thinks that the crowding is too great around Jamrat Al-
‘Aqabah and that this may pose a danger to the women who are with him.
So it is permissible to delay their stoning of the Jamrah until the
crowding is less or has stopped, and there is nothing wrong with them
doing that.
The same applies with regard to stoning of the Jamaraat during the three
days of Tashreeq, when women can stone them after ‘Asr, which is the
time when the crowding is a lot less, as is well known. If that is not
possible then there is nothing wrong with them delaying it until the night.
Beware of the following point: it is not permissible for a woman to allow
her husband to have intercourse with her or to be intimate with her so
long as she has not yet exited Ihraam completely. This exiting Ihraam is
achieved when three things take place:
(i) Stoning Jamarat Al-‘Aqabah with seven pebbles.
(ii) Cutting the length of a fingertip from all ends of the hair, which is
approximately 2 centimeters.
(iii) Doing the Tawaaf of Hajj (Tawaaf Al-Ifaadhah).
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Once a woman has done these three things it is permissible to do all the
things that were forbidden to her during Ihraam, including intercourse. If
she has only done two of them then it is permissible for her to do
anything apart from intercourse.
It is not permissible for a woman to show her hair to non-Mahram men
whilst she is cutting the ends of her hair, as many women do at the
Mas’aa (place of Sa’y), because the hair is ‘Awrah and it is not
permissible to show it to any non-Mahram men.
Beware of sleeping in front of men. This is what we see many women
doing who do Hajj with their families without a tent or anything to
conceal them from the eyes of men, so they sleep in the streets or on the
sidewalks, and under elevated bridges, and in Masjid Al-Kheef, amongst
men or close to men. This is one of the greatest evils, which must be
Women who are menstruating or bleeding following childbirth do not
have to do the farewell Tawaaf. This is one of the allowances that the
Sharee’ah (Islamic jurisprudence) makes for women. Women who are
menstruating can go back to their families even if they have not done the
farewell Tawaaf, so give thanks to Allaah for this allowance and blessing.
Issues related to a woman’s Ihraam
A woman may enter Ihraam in whatever clothes she likes, black or any
other color, so long as she avoids wanton display (Tabarruj) or clothes of
fame and vanity such as tight, see-through, short, thin or decorated
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clothes. Women must also be careful to avoid clothes that resemble the
clothes of men or the Kuffaar (disbelievers).
There is no evidence for the practice of some people in choosing a
specific color for women to wear in Ihraam, such as green or white;
rather this is a kind of Bid’ah (innovation).
It is permissible for the woman to wear any clothes she pleases which are
not attractive or resemble the clothes of men, or are tight-fitting showing
the dimensions of her limbs, or transparent not concealing what is
underneath, or too short not covering her legs or hands, but instead should
be abundant, thick and wide.
Ibn Al-Munthir said, as quoted in Al-Mughni, “There is consensus
among the scholars that the woman in Ihraam can wear shirts, vests,
baggy trousers, Khimars, and leather socks.”
She does not have to wear a particular color (such as green) and can
instead wear any colors she desires from among those specific to women
(such as dark red, green or black). It is also permissible for her to change
these colors if she wishes.
It is permissible for women to wear jewelry while she is in a state of
Ihraam. It was narrated in Saheeh Al-Bukhaari, that The Mother of the
Believers Aa’ishah used to not consider anything wrong with a
Muhrimah wearing jewelry.
Ibn Qudamah says in Al-Mughni, “I heard from Ahmad, who heard
from Nafi’ that the women (from the household) of Ibn ‘Umar used to
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wear jewelry while they were in a state of Ihraam. Ibn ‘Umar (seeing
this) would not forbid them.”
Thus, it is apparent from the Math-hab of Imaam Ahmad that it is
permissible for a woman in Ihraam to wear jewelry.
This permissibility of wearing jewelry is also the opinion of the
Hanafiyyah and Malikiyyah. They quote as their proof the fact that
wearing jewelry is an act of adornment and a woman in Hajj is not
forbidden from adorning herself.
After making the intention for Ihraam, it is Haraam for the Muhrimah
(woman in Ihraam) to put on any kind of perfume, whether on the body
or clothes, as it is for the Muhrim man.
It is Haraam for the Muhrimah to remove any hair from her head or body
by any means, or to clip her nails, as it is for the Muhrim man.
It is Haraam for the Muhrimah to wear the Burqu’ or Niqaab (kinds of
face-veils), and to wear gloves, because the Prophet said: “Women
(during Hajj) should not wear Niqaab or gloves.” [Al-Bukhaari]
The Muhrimah should not uncover her face or hands in front of nonMahram men using the excuse that the Niqaab and gloves are among the
things that are forbidden in Ihraam, because they can cover their faces
and hands with anything such as their clothes, scarves, etc. The Mother of
the Believers ‘Aa’ishah said, “The riders used to pass by us when we
were with the Messenger of Allaah in Ihraam. When they came
alongside us we would lower our Jilbaabs from our heads over our faces,
and when they had passed by we would uncover them.” Narrated by Abu
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Daawood and classed as Saheeh by Al-Albaani in Hijaab AlMar’ah Al-Muslimah.
Some women, when they enter Ihraam, put something like a turban or
clips on their heads, so that no part of the Khimaar or Jilbaab will cover
their faces. This is going to extra trouble for which there is no need,
because there is nothing wrong with the cover touching the face of the
It is permissible for the Muhrimah to wear a shirt, pants, and socks on the
feet, gold bangles and rings, watches, etc., but she should cover her
adornments in front of non-Mahram men during Hajj and at other times.
Some women, if they pass the Meeqaat with the intention of doing Hajj
or ‘Umrah and happen to be menstruating, do not enter Ihraam, thinking
that it is a condition of Ihraam to be free of menstruation. So they pass
the Meeqaat without entering Ihraam. This is an obvious mistake,
because menstruation does not mean that a woman cannot enter Ihraam.
So a menstruating woman should enter Ihraam and do everything that
other pilgrims do, apart from Tawaaf around the Ka’bah. She should
delay Tawaaf until she becomes pure (i.e., until her period ends). If she
delays Ihraam and passes the Meeqaat without entering Ihraam, then she
has to go back and enter Ihraam from the Meeqaat; if she does not go
back then she has to offer a sacrifice because she failed to do something
that was obligatory upon her.
If a woman fears that she may not be able to complete the rituals of Hajj,
she may stipulate a condition when entering Ihraam by saying, “If I am
prevented (from completing Hajj), then I will exit Ihraam at the point at
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which I am prevented.” Then if something happens to prevent her from
completing Hajj, she will exit Ihraam and there will be no blame on her.
It is equally part of the Sunnah (tradition) for a woman to shower before
assuming Ihraam (sacral state) just as it is for a man. In fact, in the case
of women who at the time may be experiencing Haydh (menstrual
bleeding) or Nafaas (post-partum bleeding), there is specific proof that
she should take this shower.
Imaam Muslim relates in his Saheeh from Aa’ishah that she said,
“Asma’ bint Umays had Nafaas after giving birth to Muhammad ibn Abu Bakr. This happened at Ash-Shajarah (a place near the Meeqat outside of Madeenah). So Allaah's Messenger directed that she should bathe and begin the Tahleel." In this regard of showering before Ihraam, the menstruating woman is in the same ruling as one who finds herself in Nafaas. The Prophet of Allaah said: "If the menstruating woman and the one in Nafaas enter the time they should bathe and enter into Ihraam and complete all the rituals (like others) except Tawaaf of the (Ka'bah)." Abu Daawood and others narrated that Ibn Abbas asked Abu Ayyoob Al-Ansaari "While he was in a state of Ihraam, how did the Prophet of Allaah wash his head?" Abu Ayyoob (who was bathing at the time) replied by asking someone to pour water on his head. He then rubbed his head with his hand, going back and forth. He then said, "I saw the Prophet wash in such a way." English.islamweb.net/emainpage Page 14 This narration is used by the scholars as proof that it is permissible for a male or female in Ihraam to take a bath and pour water over their head and to pass their hand through their hair. If the bath is needed because of sexual impurity (Janabah), then the scholars agree that it is permissible. Even if one is bathing to refresh oneself or other non-essential reasons, the majority of scholars say that it is permissible without any reservations. Imaam Ash-Shaafi'i said after narrating this incident about Abu Ayyoob Al-Ansaari "This is the opinion that we hold. A Muhrim may take a bath whether it is due to sexual impurity or for other reasons. One may wash their head and soak their body with water." However, some scholars have recommended that a woman should not shower unless it is necessary. This is because she is in Ihraam and busy with the actions of Hajj. In fact, to bathe during Ihraam is simply an issue of permissibility, but there is no one that says that it is recommended (Mustahabb). To some scholars, it is more recommended to remain dusty and disheveled. Imaam An-Nawawi said, "It is more desirable that the pilgrim remain dusty and disheveled. The proof of this is the statement of Allaah (which means): {Then let them end their untidiness...} [Quran 22/29] and the statement of the Prophet of Allaah : "Verily Allaah boasts the people of Arafah to the inhabitants of the heavens, saying:Look at
My slaves they have come to me disheveled and dusty.'”
It is Makrooh (disliked) for a woman (or man) in Ihraam to comb their
hair vigorously causing excessive amounts of hair to fall out or to brush
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unnecessarily. This is because doing so may lead to hair being cut which
is one of the forbidden acts when someone is in Ihraam.
As for brushing lightly or scratching one’s head, this is permissible. There
is a famous saying in the books of Fiqh (Islamic jurisprudence) where
they suggest that someone should scratch with the insides of their hands
i.e. softly.
Imaam An-Nawawi said, “As for a Muhrim (someone in the state of
Ihraam), I do not know of any opinion that says he is not permitted to
scratch his head. Rather, it is something permissible.”
There is a phenomenon amongst some women wherein they tie up their
head very tightly and do not untie it until their Hajj is over. When they
are in need of making Wudhoo’, instead of wiping their hair they merely
wipe over their Hijaab instead.
This is an example of someone placing a hardship upon themselves, a
hardship that the Sharee’ah does not require. When a person combs their
hair lightly or scratches, the person is not held responsible for the dead
hairs that naturally come out.
A woman in Hajj should not cover her face or wear gloves, just as a male
should not cover his head. There is no difference of opinion on this issue,
based on the clear statement of the Prophet of Allaah “The
Muhrimah (a female in Ihraam) should not cover her face, nor should
she wear gloves.”
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Having said that, it is permissible for her to cover her face if she fears the
gaze of non-Mahram men upon her.
It was narrated that The Mother of the Believers ‘Aa’ishah said, “The
riders would pass by us while we were with the Prophet of Allaah in
a state of Ihraam. When one of them would ride next to us, we would take
our Jilbaab and cover (bringing down the cloth from our heads) our face.
When the rider would pass, we would uncover once again.”
Scholars have used this Hadeeth to show that if a woman is in need of
covering her face then it is permissible for her to do so.
However, the Shafi’iyyah set a condition to this covering saying that the
Niqaab should not touch the women’s face. This was also the opinion of
Al-Qaadhi from the Hanabilah.
In actuality, this condition does not have overall agreement from the
scholars. Ibn Qudamah said in regards to this condition, “I have not
found this condition to be from (Imaam) Ahmad, nor is it from the
Hadeeth. In fact, reality contradicts this condition. For indeed, the cloth
that covers over a women’s face, rarely does it remain not touching her
skin. Had this been a condition (that it should not touch her face) the
Prophet would have explained it.”
Refuting the claims of those who claimed that the condition of the
women’s Niqaab in Hajj is that it not touch her face, Imaam AshShawkaani used similar arguments as that of Imaam Ibn Qudaamah
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Touching one’s spouse intimately or non-intimately
If a male in Ihraam touches his wife with desire, or kisses her, then he
would be obliged to pay the Fidyah (penalty) – and the same would go for
women. This is the opinion of the Hanabilah .
More so, the male is between two situations after touching his wife: either
he releases some fluid or not. If he does not release anything, then the
penalty for him is that he must slaughter a sheep. If he does release
something, then he must slaughter a camel.
As for the women in this situation, then perhaps her situation is that of the
males. Ibn Qudaamah said, “The women is just like the male in this
The Hanafiyyah and Shafi’iyyah said: It is Wajib for someone who kisses
or touches his or her spouse with desire that they pay the Fidyah – which
is the slaughtering of a sheep. If they cannot find or afford the sheep, then
they should alternatively either feed the poor or fast.
From what the Hanafiyyah and Shafi’iyyah are saying, it seems that the
same applies to women if they kiss or touch their husband with desire.
The ruling of women performing Hajj without a Mahram
There are five general conditions before Hajj becomes compulsory upon
someone. They are that the person is Muslim, has reached the age of
discernment, is of full mental capacity and is not a slave. Additionally,
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they must be capable of completing the journey to Hajj, both physically
and financially.
Both males and females share these conditions. However, the Muslim
woman has an extra condition before she can be held accountable for not
performing Hajj and that is the accompaniment of a Mahram.
The statements of the scholars regarding this matter:
The Shafi’iyyah state that Hajj is not obligatory upon a woman until she
finds a male Mahram relative or a husband or a group of trusted women.
If she finds any of the previous three, it is obligatory upon her to perform
Hajj. If she cannot find one of the three, she is not obliged to perform the
The condition that the Shafi’iyyah hold for a woman to perform Hajj is
that she must be able to perform the journey securely. This security can
be found when a husband or a Mahram or a group of trusted women
accompanies her.
In the popular opinion of the Math-hab, it is permissible for a woman to
perform Hajj if she finds only one trusted women to take the journey
with. More so, they say it is permissible for her to travel alone if she shall
be safe and she fears nothing on the road. This is how they understand the
Hadeeth which forbids a woman from traveling alone.
However, if she has already performed her first obligatory Hajj and this is
a voluntary Hajj, then she is not permitted to travel alone – she must be
accompanied by a husband or a Mahram. In this case, traveling with a
group of trusted women is not permitted; this is the more correct position
in the Mathhab.
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The opinion of the Malikiyyah is similar to that of the Shafi’iyyah in that
they allow a woman who does not find a Mahram or husband to travel
with a secure group. They add that this secure group may be a group of
men, a group of women, or a group made up of men and women.
In the Mathhab of Imaam Ahmad Hajj is not obligatory upon a
woman who does not find a Mahram or husband to travel with her. In
fact, Imaam Ahmad specifically commented on this issue, as Abu
Daawood states, “I said to Ahmad, ‘A wealthy woman who does not
find a Mahram to travel with her to perform Hajj, is Hajj Wajib upon
her?’ He said, ‘No.'”
They cited as proof for what the opinion that they took a selection of a
Hadeeth which we shall mention shortly.
The Hanafiyyah held an opinion similar to that of the Hanabilah. They
said that Hajj is not compulsory upon a woman who does not find a
Mahram or husband to travel with. In addition to the following Hadeeth,
they said that for her to perform Hajj without male assistance would
expose her to situations that may very well harm her.
A Discussion of the Daleel
[The woman should not travel except accompanied by a Mahram]
The Hadeeth of ‘Adiyy ibn Haatim in which the Prophet said to
him “if your life is prolonged, you shall live to see Ath-Tha’eenah (a
woman) traveling from Al-Hirah (in Iraq) all the way until she
performs Tawaaf of the Ka’bah, fearing no one except Allaah.”
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They also cite Qiyaas (analogy). They compare a woman traveling alone
to that of a woman who converts to Islam in the land of the Kuffaar. Or a
Muslim woman who may have escaped from the clutches of the
disbelievers – in both cases there is unanimous agreement that she is
permitted to travel alone. So should the case be in her traveling alone to
perform Hajj.
The Hanafiyyah and the Hanabilah reject these proofs with the authentic
Hadeeth that forbade a woman from traveling alone. It is true, they say,
that the Hadeeth of ‘Adiyy is authentic, but it was a statement of the
Prophet that did not amount to him sanctioning the act. Rather, it was
an account to ‘Adiyy of what would happen in the future.
As Imaam Ash-Shawkaani said that it is more befitting to take the
Hadeeth to mean that such a thing would happen –not that it is
permissible. This is so there would be no contradiction between it and the
Hadeeth that forbids women from traveling alone.
Should a woman raise her voice when saying the Talbiyah?
The Talbiyah is a chant that someone performing Hajj recites throughout
his or her Hajj rites. It includes the words “I am here, O Allaah, I am
here. I am here, there is no god but you, I am here. Verily, all praise and
all blessings and all sovereignty belong to you. There is no god but you.”
It is a Sunnah to not only say this, but to chant it loudly.
As for women, they should not raise their voice above what is needed for
them to hear themselves.
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Ibn Al-Munthir said, “There is a consensus amongst scholars that
the Sunnah regarding women is that they do not have to raise their voice
when chanting the Talbiyah. All she is required to do is to raise her voice
enough so that she can hear herself. This is the opinion of Ata’, Maalik,
Al-Awzaa’i, Ash-Shaafi’i, and it is also the opinion of the Hanaabilah and
the Hanafis. They feared that with her raising her voice, a Fitnah make
occur. For the same reason, it is not Sunnah for her to give the Athaan
for Salaah, nor the Iqaamah.”
Shaykh Al-Albaani said in his book Manaasik Al-Hajj wal ‘Umrah,
“In regards to the Talbiyah the ruling for the women is that of the men –
as the two preceding Hadeeth are general. However, they too should
raise their voices as long as there is no fear of Fitnah.”
Aa’ishah used to raise her voice until the men could hear her. Abu
Atiyyah said, “I heard Aa’ishah saying, ‘Verily I know how the Talbiyah of
the Prophet of Allaah was.’ I heard her say after that, ‘Labbayk
Allaahumma Labbayk…”
And Qaasim ibn Muhammad said, “Mu’aawiyah went out at night and
heard the voice of someone making Talbiyah, so he said, ‘Who is that?’ It
was said Aa’ishah, Mother of the Believers, making Umrah from atTan'im. When that was mentioned to Aa'ishah, she said, 'If he had asked me I would have told him.'" What both men and woman perform equally in Tawaaf English.islamweb.net/emainpage Page 22 Firstly, the desirability of making Du'aa', remembering Allaah, or reciting Quran. Secondly, the desirability of touching the Black Stone or kissing it if possible, on condition that a woman does not crowd the men in doing so. The same ruling applies to the Yemeni corner. Thirdly, the permissibility of speaking if necessary or with befitting speech. Fourthly, the undesirability of eating or holding the urge to urinate, or pass wind, or having a strong desire for food and other things of this nature. The Difference in Tawaaf between men and women In general, the method of performing Tawaaf is the same for men and women. The agreed upon rule is that what is mentioned concerning the men applies to the women so long as there is no specific proof which shows that her ruling is different. Women should not jog in Tawaaf At the beginning of Tawaaf, it is Sunnah for the men to walk quickly, known in Arabic as Raml, the first three circumambulations around the Ka'bah. The woman is not required to do this. English.islamweb.net/emainpage Page 23 Ibn Al-Munthir said, "There is consensus amongst the scholars that the woman should not jog in Tawaaf. Instead, she should do the Tawaaf walking." Al-ldhtibaa' (uncovering the right shoulder) It is logically clear that a woman should not uncover her right shoulder when performing Tawaaf. Imaam An-Nawawi said, "Uncovering the right shoulder is Sunnah for the men and not permissible for the women. There is no difference of opinion on this matter." Going close to the Ka'bah It is recommended that the women should not crowd themselves near the wall of the Ka'bah, jostling with the men. Instead, she should perform her Tawaaf on the outer circles of the Tawaaf, away from the crowd. This is recommended as a protection for her. However, if she is performing Tawaaf at a time when the crowd is light, she may draw as near as she can to the Ka'bah. This ruling is based on an incident that happened in which Umm Salamah the wife of Allaah's Messenger complained of a sickness. He instructed her to perform the Tawaaf riding on a camel, behind the people. Ibn Hajar said when explaining this Hadeeth, "He instructed her thus because the Sunnah for the women is that they should distance themselves from the men in Tawaaf." English.islamweb.net/emainpage Page 24 Performing Tawaaf at Night The scholars mentioned that it is desirable for a woman to delay her Tawaaf until night if she arrives in Makkah during the day. The reason, they say, is that this would be more protective for her and others since the crowd would be lighter at that time. This ruling is illustrated by that which Imaam Al-Bukhari narrated fromAtaa’, who said, “Aa’ishah used to perform Tawaaf away from
the men, not crowding them. A woman said to her, ‘Let us go, O Umm AlMu’mineen, to touch the Black Stone.’ Aa’ishah declined until night came
and then they went for Tawaaf. Whenever they wished to perform Tawaaf
they stood there until the crowd of men would be on their way out.”
However, if she feels that she may be nearing her monthly cycle, it is
better that she performs the Tawaaf as soon as she can so that she does
not miss it.
Crowding to kiss the Black Stone
It is desirable that a woman should not crowd with the men to kiss the
Black Stone. Instead, she should wave to it with her hand just like the
person who cannot reach it.
Imaam An-Nawawi said, “Our ‘Ulamaa’ have said that it is not
desirable for a woman to kiss the Black Stone, nor to touch it, except at
those times when the Tawaaf area is light or empty, like during the night
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or at other times. This is because in her crowding the men it would bring
hardship upon herself and hardship upon the men.”
The difference in Sa’y between men and women
The method of performing Sa’y, in general, is the same for men and
women. However, there are basic differences in the etiquettes of Sa’y
between men and women.
Firstly: A woman in her Menses
As is explained in the books of Fiqh, it is not a must that a person be
clean from sexual impurity (Janaabah) or, for women, her monthly
period in order to perform Sa’y. However, this issue needs a little
According to the Hanafi school of Islamic jurisprudence, it is only
permissible for a woman in sexual impurity or her menses to perform the
Sa’y if she has already performed the Tawaaf in a state of purity.
Meaning, if her menses started after the Tawaaf then it is permissible to
continue with the Sa’y.
However, scholars have disagreed with the Hanafi school of Islamic
jurisprudence on this issue for the following reason:
It was narrated by Al-Bukhaari that The Mother of the Believers
Aa’ishah said, “I arrived in Makkah and at the time I was in my
monthly period. I had not performed the Tawaaf of the (Ka’bah), nor had
I performed the (Sa’y) between the Safa and the Marwah.” She continues,
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“I mentioned this to the Prophet of Allaah and he said to me, Do as the Hajji (Hajj pilgrim) does other than performing Tawaaf of the (Ka'bah) until you are clean.'" In explaining this Hadeeth, Ibn Hajar , said, "As for the acceptability of performing Sa'y before Tawaaf, scholars of Hadeeth considered it permissible, citing as their proof the Hadeeth of Usaamah ibn Shurayk in which a man came to the Prophet and said, 'I performed Sa'y before performing Tawaaf.' The Prophet replied: 'Perform Tawaaf, there is no difficulty.' "Thus, a woman in her menses may perform all the rites of Hajj other than the Tawaaf. And she may perform the Sa'y before her Tawaaf in accordance with the Hadeeth of Usaamah ibn Shurayk and her Sa'y with be correct and acceptable." "Those that forbade the woman from performing Sa'y until she first becomes clean of her menses, placed a condition on her that has no basis. In reality, the proof we have mentioned rejects this opinion." Jogging rapidly between As-Safa and Al-Marwah Imaam Ash-Shaafi'i said, "A woman should not jog between Safa and Marwah, nor should she uncover her arm like a man. This is because she seeks coming closer to Allaah by covering and protecting herself and jogging and uncovering would contradict that." English.islamweb.net/emainpage Page 27 However, according to the scholars of the Shaafi'i school of Islamic jurisprudence, there are two opinions on this issue. The first, which is the opinion of the majority, is that she should not jog in the jogging area. Instead, she should walk all throughout the distance from Mount Safa to Mount Marwah – whether it be daytime or nighttime when no one is watching. This is because she isAwrah and her Fiqh is
based on covering and protecting herself.
The second, which is held by a minority, is that if she is performing Sa’y
at night and there is no one watching, it is desirable for her to jog in the
area of jogging.
This is also the opinion of the Hanbali school of Islamic jurisprudence.
Ibn Qudaamah stated in Al-Mughni, “A woman should not do Raml
in Tawaaf or jog in Sa’y.”
Women leaving Muzdalifah early
Spending the night in Muzdalifah on the eve of the 10th of Thul-Hijjah is
just as much a part of Hajj for the women as it is for the men. When she
leaves the plain of ‘Arafah, she does as the male would do in Muzdalifah
– that is, she should join her Maghrib and ‘Ishaa’ at the time of ‘Ishaa’,
remember Allaah The Almighty and spend the night there.
Some scholars have noted that it is permissible for women who fear the
crowd of Muzdalifah (and the predicted crowd at the Jamaraat the next
day) to leave early from Muzdalifah before Fajr. The default Sunnah
however is that a person should wait until after Fajr – after the sun has
come up bright – to move on to Mina.
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The narrations regarding this issue are the following:
First: Al-Bukhaari narrated from Aa’ishah who said, “(Umm AlMu’mineen) Sawdah sought permission from the Messenger of Allaah
to leave Muzdalifah before him (i.e. before Fajr) and before the crush of
the people, because she was heavy. He gave her permission.”
Second: Muslim narrated from Umm Habeebah that the Prophet
sent her from Muzdalifah during the night (before Fajr).
Third: Muslim narrated from Ibn Abbaas who said, “The
Messenger of Allaah sent me with the weak folk from Muzdalifah
during the night (before Fajr).”
Fourth: Muslim narrated that Ibn Umar used to take the weak of
his family to Muzdalifah. They would stand at Al-Mash’ar Al-Haram in
Muzdalifah at night, remembering Allaah The Almighty. Then, before the
Imaam would move out (from Muzdalifah), they would leave before him.
Some of them would arrive in Mina before the time of Fajr (i.e. at Fajr
time); others would arrive after that. When they would arrive, they would
throw their Jamaraat. Ibn Umar both, would comment, “The
Messenger of Allaah granted permission to these people.”
Concerning the issue of leaving Muzdalifah halfway through the night,
Imaam Ash-Shaafi’i said,
“The Sunnah is that women and weak folk should move out of
Muzdalifah before Fajr – after half the night has passed, so that
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they may throw their Jamaraat before the crowd arrives. This is
based on the Hadeeth of Aa’ishah, in which she said, ‘(Umm AlMu’mineen) Sawdah sought permission from the Messenger of
Allaah to leave Muzdalifah before him (i.e. before Fajr) and
before the crush of the people, because she was heavy. He gave
her permission.'”
This is also the opinion of the Hanbali school of Islamic jurisprudence.
Al-Mughni states:
“It is all right for women and weak folk to leave Muzdalifah early. From
those who would allow their women and weak family members to precede
them were Abdur-Rahmaan ibn ‘Awf and Aa’ishah both. This is the
opinion of ‘Ataa’ and Ath-Thawri and Ash-Shaafi’i and As-hab Ar-Ra’i
(the Hanafis). We do not know anyone that differs with this opinion, as it
is an opinion that carries facility for the women and weak folk and saves
them from the hardship of the crowd, and it is also the permission of their
Prophet .”
Thus from the previous quotes we see that it was permissible for the
women and weak folk to leave Muzdalifah during the night, i.e. before
Fajr and before the crowd arrives after Fajr. Those that are included in
this permission are the women and children and those in their situation.
And Allaah knows best.
How much hair should a woman cut when coming out of Ihraam
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Shaving one’s head is one of the rites of Hajj and ‘Umrah.
The Hanafiyyah have said: To shave one’s head or to trim it is a Waajib
aspect of Hajj. This is also the Math-hab of the Maaliki school of Islamic
jurisprudence, who said that shaving itself is Waajib, and that trimming,
on the other hand, is sufficient.
The Shaafi’i school of Islamic jurisprudence state: Our Math-hab is that
shaving is a rite that one is rewarded for performing. By performing it,
one leaves the first stage of Ihraam, the Tahallul Al-Asghar. Thus,
according to this, shaving or trimming is a Rukn by which Hajj or ‘Umrah
is not accepted until it is performed.
According to the Hanaabi school of Islamic jurisprudence, shaving or
trimming is a rite from the rites of Hajj or ‘Umrah. Thus according to
them it is Waajib. In the book Al-‘Uddah Sharh Al-‘Umdah, it is stated,
“And shaving the head is Waajib because the Prophet did it, this
coupled with the Hadeeth: ‘Take from me your Hajj rituals.'”
As for men, it is better for them to shave their head. The proof for this is
the obvious order given in the verse (which means): {having shaved your
heads and trimmed} because the Arabs would often begin with that
which was more important and preferred.
This preference is based on the Hadeeth in which the Prophet said:
“O Allaah, be merciful to those who shave.” They asked, “What about
those who trim, O Messenger of Allaah?” He said: “O Allaah, be
merciful to those who shave.” They asked, “What about those that trim,
O Messenger of Allaah?” He said: “And those that trim.”
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In another narration according to Muslim, the Prophet prayed for
those who would shave three times and those who would trim once.
Even he shaved his head during Hajj, and there is no doubt that
Allaah The Almighty would never choose for his Prophet anything other
than that which is more preferred.
However, having said that, there is no difference of opinion that it is
permissible to choose trimming instead of shaving. In Saheeh Muslim
with the explanation of Imaam An-Nawawi it is stated, “There is
Ijmaa’ (consensus) from the ‘Ulamaa’ (Scholars) that shaving is better
than trimming, but that trimming is permissible.”
In Al-Mughni, it is stated, “There is no difference of opinion between the
people of knowledge that the Sunnah for a woman is that she should only
trim her hair and not shave. Ibn Al-Munthir said, ‘The consensus (Ijmaa’)
of the people of knowledge is that a woman should trim and not shave.
This is because shaving in a woman’s case would be considered
In addition, Ibn Hajar said, “As for women, the Sunnah is that they
should only trim their hair. There is Ijmaa’ on this.”
According to the Maliki school of Islamic jurisprudence, a woman should
take from all her hair the span of an Anmulah (a fingertip span, about 1
centimeter), or a little bit more or less. Explaining this further, in a book
entitled Mawahib Al-Jaleel, Imaam Maalik said, “There is no set
measurement according to us. Whatever a man or woman takes from
their hair it will be sufficient.”
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The Hanabi school of Islamic jurisprudence says, “A woman should trim
from her hair the span of an Anmulah.” Abu Daawood said, “I heard
someone ask Ahmad about whether a woman should cut from her entire
head or not. He said, ‘Yes, she should join her hair together and then take
from the ends of her hair the span of an Anmulah.'”
According to the Shaafi’i school of Islamic jurisprudence, it is desirable
for a woman to trim the span of an Anmulah from all sides of her head.
Al-Maawardi said, “She should not trim from the sides of her head
because that will mar her. Instead she should lift up the hair and cut from
that which is underneath.”
Having said this, according to the Shaafi’i school of Islamic
jurisprudence, all that is sufficient for both a man and a woman is three
hairs whether they cut it or shave it. Nothing less than this is acceptable.
The Hanafi school of Islamic jurisprudence said, “What is meant by
trimming is that a man or a woman should take from at least a quarter of
the hair of their head, the span of an Anmulah. Meaning, they should take
from all of that hair this measurement.” They also said, “It is Waajib to
cut a little more than the span of an Anmulah so that for sure at least an
Anmulah was cut.”
A woman gets her menses before her performance of Tawaaf AlIfaadhah
Being free from menses is a condition for a woman who wants to perform
any Tawaaf. Thus, with this in mind, if a woman performs Tawaaf while
in her menses her Tawaaf will not be valid.
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This is based on the authentic Hadeeth that The Mother of the Believers
Aa’ishah said, “I arrived in Makkah and at the time I was in my
monthly period. I had not performed the Tawaaf of the (Ka’bah), nor had
I performed the (Sa’y) between Safa and Marwah. I mentioned this to the
Prophet of Allaah and he said to me: “Do as the Hajji (Hajj pilgrim)
does other than performing Tawaaf (circumambulating the Ka’bah)
until you are clean.”
This Hadeeth makes it clear that a woman in her menses cannot perform
any Tawaaf until she has completed her period. What she should do is
wait in Makkah until she completes her period, washes up, and then goes
and performs her Tawaaf.
Her Mahram should stay with her during this time. This is based on the
Hadeeth in which the Mother of the Believers, Aa’ishah said to
Allaah’s Messenger “Safiyyah bint Huyayy has got her period.” He
replied: “She might delay us from leaving (then). Did she not
perform Tawaaf with you (i.e. the women)?” Aa’ishah said, “Yes
(she did).” He said, “Then you may go.”
On these lines, the scholars and the Muslims in the early generations
would not leave Makkah until the menstruating women in their group got
a chance to complete their period and perform Tawaaf Al-Ifaadhah.
Abu Hurayrah used to say,
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“An Amir who is not an Amir, who is it? It is a woman with a group of
people who receives her period before performing Tawaaf Al-Ifaadhah.
They, because of her, will be forced to stay until she completes her period
and performs the Tawaaf.”
However, what happens if, due to circumstances out of her control, a
woman cannot stay in Makkah until her period is over in order to perform
Tawaaf Al-Ifaadhah?
She would have one of three scenarios:
One: She may cut off her Hajj and go home with no Hajj.
Two: She may perform Tawaaf even though she has her period because
of the dire necessity she is in.
Three: If she leaves without performing Tawaaf Al-Ifaadhah then she
would still be in Ihraam. Her husband would not be Halaal (permissible)
for her until she returned to Makkah and made up the Tawaaf.
Many scholars have debated over the solution to this problem. Perhaps
the most merciful scenario and that which is closer to the principles of the
Sharee’ah is scenario two in which she performs Tawaaf even though she
has her period due to the dire necessity.
Shaykh Al-Islam Ibn Taymiyyah gave the following Fatwa:
“A woman in her period should do the Hajj rites that she is capable of.
What she has no control over is forgiven – thus she may perform Tawaaf
(even though she is in her period). She should shower as she showers for
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Ihraam, in fact, this situation is more deserving, and she should wrap
herself tightly as she would during Istihadah blood, in fact this situation
is more deserving.
This is what the texts (of the Quran and Sunnah) point to, in addition to
the principles of the Sharee’ah. With this opinion, no contradiction is
made with Islamic principles.
The texts point to Tahaarah (state of ritual purity) being a Waajib aspect
of Tawaaf. Such as the statement of Allaah’s Messenger : “The
menstruating woman should perform all the rites of Hajj except the
Tawaaf.” This is a general Waajib.
Nevertheless, we know from the principles of Sharee’ah that an issue is
Waajib only if the person is capable of performing it. As Allaah The
Almighty Says in the Quran (what means): {Thus, fear Allaah as much
as you are able}. And as the Messenger of Allaah said: “If I
command you with something then do what you are capable of.”
The most Taharah is in Tawaaf is that it is a condition. At the same time,
we know that in Salah if a person is not able to be in a state of Tahaarah
due to some external situation out of their control they are allowed to
pray without it. Case in point: The Salaah of a woman in Istihaadhah (a
woman having blood discharge outside the regular monthly period) or
someone who cannot control their urine may perform Salaah regardless.
If this is the case where the conditions of Salah are forgiven when a
person cannot fulfill them, then the conditions of Tawaaf should also be
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forgiven when someone cannot fulfill them. In fact, the situation of
Tawaaf is more deserving of this ruling.
In any other solution (either she cancels her Hajj or tries to come back in
the future, remaining in Ihraam until she does) there is a huge hardship
on her and hardship is cancelled in Sharee’ah.
As for those who say she may perform the Tawaaf in her state but she
must pay a penalty for it, our opinion is that there is no penalty. This is
because the Waajib, if a person is not blameworthy for not performing it,
then there is no penalty upon them. This is different from when someone
leaves a Waajib due to forgetfulness, or ignorance, or intentionally.
The menstruating woman did not leave this Waajib in this case due to a
blame-worthy reason. She could not fulfill the Waajib due to her menses,
which is something that does not begin according to her will and desire.
Thus, there is no penalty upon her.
Thus, if a woman has her period before she has performed Tawaaf AlIfaadhah, she must remain in Makkah until she is in a state of ritual
purity and then go and perform it.
If in special circumstances and under dire necessity she needs to leave
Makkah before completing her period, then according to some scholars,
such as Shaykh Al-Islam Ibn Taymiyyah she may perform her
Tawaaf even though she has her period and there is no penalty upon
her.” And Allaah Knows best.
Does a menstruating woman need to perform Tawaaf Al-Wadaa’?
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If a woman has her menses before she has completed her Tawaaf AlWadaa’ (her farewell Tawaaf) and she has already done her Tawaaf AlIfaadhah, then she may leave Makkah without performing the Wadaa’.
There is no penalty for her to do this.
This is the opinion of the general body of scholars. This facilitation is
proved by the authentic statement of Ibn Abbaas in which he said,
“The people were commanded that the last thing they do (in Makkah) is
Tawaaf, except for the menstruating woman the command was lightened.”
Moreover, in the Hadeeth in which Aa’ishah told the Prophet
about Safiyyah’s menses, he asked her if she performed Tawaaf AlIfaadhah. When Aa’ishah said that she had, the Prophet said that
they would not be held back, which meant that she was allowed to leave
Makkah without performing Tawaaf Al-Wadaa’.
In addition, there is no penalty upon a woman in doing this, since the
Prophet did not make mention of any penalty upon Safiyyah .
To summarize, as far as most of the rituals and regulations of Hajj are
concerned, there are basically no major differences between men and
The spirit of Hajj is turning to Allaah The Almighty wholeheartedly in
humble and passionate yearning and ardent love and devotion. This spirit
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should rule the hearts of all pilgrims at all times, regardless of gender
Men and women during Hajj also share equally in the various taboos and
restrictions. Both must refrain from all forms of intimate sexual contacts
with spouses, including foreplay, kissing, and touching with sexual
desire. They also must shun all vain talk, wrangling and quarrels.
Likewise, both males and females must absolutely avoid using any kind
of perfumes or scents, clipping nails, removing, plucking, trimming or
shaving of hair, etc.
It is, however, permissible for both males and females during Ihraam to
bathe or take showers, or wash.
Likewise, they are permitted to use shampoos, soaps or creams, lotions,
etc. so long as these are not scented.
Specific issues or regulations that concern women exclusively during
Hajj can be listed as follows:
1) Unlike men, women are allowed to wear their normal clothes or attires
regardless of whether they are sewn or not. There are no restrictions
whatsoever on the kind of clothes they can wear during Ihraam so long as
they are not dyed in saffron or scented. Thus, it is permissible for them to
wear even clothes with colors or designs; although women pilgrims may
do well in keeping it simple and avoid attractive designs and colors. After
all, it should be noted that the hallmark of Hajj is simplicity and humility
before the Creator of all beings.
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2) Women, as opposed to men, may wear shoes, slippers or sandals as
they choose.
3) Women, however, may not wear either face-veils or gloves during
Ihraam; they must not cover their faces while in a state of Ihraam.
4) Women who are menstruating should assume Ihraam after a bath and
recite Talbiyah and engage in Thikr (remembrance of Allaah) and Du’aa’.
However, they must not offer prayers.
5) Menstruating women can practice all of the rituals of Hajj with the
sole exception of Tawaaf. As far as performing Tawaaf is concerned, they
should postpone it until such time that they are free of menses and have
purified themselves through Ghusl (ritual bath).
6) If, however, because of circumstances beyond their control, they find
themselves unable to stay in Makkah (for instance, they have no choice
but to leave with the group because of inability to change or reschedule
travel plans), then they are allowed to perform Tawaaf while still
menstruating after cleaning themselves and wearing pads, etc.
The above ruling is given by Ibn Taymiyyah and has been based on a
valid principle of Islamic jurisprudence which states that any condition
upon which the validity of a certain act of worship is dependent can be
waived if a person cannot fulfill the same; and the act of worship thus
performed will be considered as valid without it. An example for this is
covering oneself during prayer. Thus if a person finds himself unable to
cover his ‘Awrah (what must be covered) because he could not find
anything to wear, then he must still pray without covering himself and his
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prayer will still be considered as valid, although in ordinary
circumstances such a prayer will be considered as null and void. The
same rule applies to a menstruating woman who must leave Makkah
because of circumstances beyond her control. The normal condition of
purification from menses for the validity of Tawaaf can be waived in her
case, and her Hajj will be considered as perfectly valid.
7) Finally, rules for women are relatively more relaxed in regards to
throwing pebbles at the stone pillars. Thus, women, as well as those who
are weak and elderly, are allowed to leave Muzdalifah early before Fajr
in order to perform the rite of throwing pebbles at the stone pillar before
the crowd arrives in Mina.
It is equally part of the Sunnah for a woman to shower before Ihraam just
as it is for a man and that this ruling is not different for a woman in her
Haydh or Nafaas. We learnt that showering during Ihraam was
permissible and that a person may pour water on their hair and rub their
head lightly.
Additionally, we learnt that she may wear any color of clothing, as long
as it meets the Islamic standard of modest dress. She may also wear
jewelry. She should uncover her face while in Ihraam, but if she fears the
gaze of non-Mahram men upon her, she may cover her face as the wives
of the Prophet used to do. In addition, they should not touch their
spouse with desire.
A woman should not travel to Hajj without the company of a Mahram.
She should not raise her voice excessively when saying the Talbiyah.
Concerning the Tawaaf, she differs with the men in that she should not do
Raml (walking quickly) for the first three circumbulations, she should not
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uncover her right shoulder, and she should not crowd the men in trying to
get near the Ka’bah or to kiss the Black Stone. Moreover, it is desirable
for her to choose a time when there will be less crowding.
Regarding the Sa’y, we learnt that being clean of menses is not a
requirement, and that a woman may perform it even if she is in her
menses. She is not required for her to run in the valley of As-Safa and AlMarwah.
We learnt that it is a special Prophetic dispensation for the women and the
weak folk to leave Muzdalifah early. Shaving the head is only preferred
for men and women should not cut more than a centimeter of hair from
the tips of her braids.
A woman who begins her period before her performance of Tawaaf AlIfaadhah should wait until she completes her period to perform it, and her
Mahram should stay with her. If, due to dire circumstances she needs to
leave Makkah, some scholars gave the Fatwa that she may shower, wrap
herself tightly, and perform the Tawaaf even with her menses. However,
this should only be sought when there is an inescapable necessity for this.
A woman who receives her menses before performing Tawaaf Al-Wadaa’
does not have to wait in Makkah until she completes her menses. She may
leave without performing it, as shown in the Sunnah of the Prophet of
Allaah which is the best guidance.