Question: What are the actions which benefit the parents, both (when they are) alive and (when they are) dead?
Response: (From) the actions are honouring them during their life, and extending (all forms of) good towards them in speech and action and undertaking the responsibility for all their needs in terms of their financial needs and their dwelling and other than that, and being kind and gentle towards them, and (maintaining) good speech with them and being of service to them, as He (Ta’aala) says:
{And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents}, [Soorah al-Israa., Aayah 23]
As for after their death, then that which remains in (terms of) honouring them also is supplication and giving in charity on their behalf and performing the Hajj and the ‘Umrah on their behalf and settling the debts they were responsible for, and maintaining the ties of the womb (kinship) which are related to them both and also honouring their friends and executing their (Islaamically) legislated will.
Shaykh Saailh ibn Fowzaan
al-Muntaqaa min Fataawa Shaykh Saalih al-Fowzaan – Volume 2, Page 162-163, Fatwa No.141.
Question: A woman asks: When I was in Makkah al-Mukarramah, I received news that a relative of mine had died; So I performed the tawaaf for her – seven times around the Ka’bah – and made the intention for her (to receive the reward). Is this permissible?
Response: Yes, it is permissible for you to perform the tawaaf – seven times – and render the reward for whoever you wish from the Muslims; This is what is common from the madh.hab of Imaam Ahmad (rahima-hullaah); That any act of worship a Muslim performs and gifts its reward for a(nother) Muslim, dead or alive, then that will benefit him whether it be (a) wholly physical (act of worship) such as the salaah and the tawaaf or (a) wholly monetary (act of worship) such as sadaqah (donating), or a combination of the two such as offering a sacrifice.
However, it is befitting to know that which is best for a person is to render noble acts (of worship) for himself and (instead) to restrict himself to supplicating for whoever he wishes from the Muslims; That is because this is the guidance given to us by the Prophet (sal-Allaahu `alayhe wa sallam) in his statement:
((If someone dies his actions come to a standstill, except for three: Recurring charity (he has made), or knowledge which he has benefited (others) with, or a righteous son who prays for him)), [from the hadeeth of Abu Hurayrah as transmitted by Muslim, ref.4199]
Shaykh Ibn `Uthaymeen
ad-Durar an-Naadhirah fil-Fataawa al-Mu`aasirah – Page 453
Ibn `Uthaymeen – ad-Da`wah 1587, Dhul-Hijjah 1417AH.
Question: My mother performed the Hajj seven times, so is it permissible for me myself to perform (another) hajj on her behalf?
Response: Yes, it is permissible for you to perform (another) hajj on her behalf – an eighth hajj or more – and this is from kindness (and honouring) towards her, and there is great reward in that for you if you have (already) performed the (obligatory) hajj for yourself.
Shaykh Ibn Baaz
Majmoo’ Fataawa wa Rasaa.il ‘Abdul-‘Azeez ibn Baaz – Volume 16, Page 405.
Question: My financial status is very comfortable, and all praise is due to Allaah (alone), therefore last year I paid three men to perform the (voluntary) Hajj on behalf of myself, my father and my mother; Keeping in mind that I have already performed (my obligatory) Hajj, I intend to continue to pay three men to perform the (voluntary) Hajj on behalf of myself, my father and my mother, so long as I am alive, so is there any religious prohibition in this?
Response: May Allaah reward you with good. This (action of yours) is indicative of your keenness to do good. So long as you (yourself) have performed that which is obligatory upon you and you wish to do good for yourself and your parents then it would be better if you spent this money on those who were needy from amongst the poor.
Shaykh Saailh ibn Fowzaan
al-Muntaqaa min Fataawa Shaykh Saalih al-Fowzaan – Volume 3, Page 184, Fatwa No.279.
Question: Is it permissible for a person to perform the obligation of the Hajj on behalf of someone else who is financially and physically able (to perform the Hajj himself) in exchange for money?
Response: Whoever is able to perform the obligation of the Hajj himself, then it is not permissible for him to appoint someone else to perform the Hajj on his behalf, and he will not be rewarded for it (by Allaah) if he does so.
As for the one who is unable to perform the Hajj himself due to a condition which permanently prevents him from doing so, then it is permissible for him to appoint someone else to perform the Hajj on his behalf.
And there is no harm in him taking money (for performing the Hajj) if he intends by it to use it for the Hajj, and not intending (to seek) any financial enjoyment (benefit) (by undertaking the performance of the Hajj). And we have a rule which some of the scholars use which has been extracted from the authentic evidences, that being:
Whoever (makes the intention to) perform the Hajj to seek financial gain, then he should not perform the Hajj. And whoever takes money in order to perform the Hajj, then he should (go ahead and) perform the Hajj. [Majmoo’ al-Fataawa of Ibn Taymiyyah – volume 26, page 19]
…and the meaning of this is, whoever uses money as a means to perform the Hajj, then there is no harm in that, and (but) whoever uses the (performance of the) Hajj as a means to earn money then that is not permissible.
Shaykh Saailh ibn Fowzaan
al-Muntaqaa min Fataawa Shaykh Saalih al-Fowzaan – Volume 3, Page 190, Fatwa No.291.
Question: What are the things which benefit the deceased by way of the living? And is there a difference between physical and non-physical acts of worship? We hope you will clarify these issues for us, and outline a rule which we could refer to whenever we come across issues such as these; (Please) provide us with a fatwa, and may Allaah grant you blessings (in your affairs)?
Response: The deceased benefits from the action(s) of the living by way of that which (authentic) evidence indicates (permissibility) – from supplication (for the deceased), and the seeking of forgiveness for him (the deceased) and giving in charity on his (the deceased’s) behalf and (performing) the Hajj and the ‘Umrah on his behalf and paying off his debts and executing his Islaamic will; All of these have been legislated for. And some of the scholars have attached to this all acts of worship which a Muslim does deeming their reward for a(nother) Muslim who is alive or dead. However, that which is correct is to limit (oneself) to that which (authentic) evidence indicates (permissibility) as this will be in accordance with His (Subhaanahu wa Ta’aala) saying:
{And that man can have nothing but what he does (good or bad)}, [Soorah an-Najm, Aayah 39]
…and Allaah is the most knowledgeable (of all affairs).
Shaykh Saailh ibn Fowzaan
al-Muntaqaa min Fataawa Shaykh Saalih al-Fowzaan – Volume 2, Page 161, Fatwa No.139.
Question: Is it permissible for a Muslim to perform the Hajj or the ‘Umrah on behalf of his parents whilst they are still alive?
Response: There is (some) explanation (required) in this issue:
As for the obligatory Hajj and the obligatory ‘Umrah, then it is not permissible to appoint anyone on their behalf, unless there is something permanent preventing them from performing the Hajj or the ‘Umrah, such as the one who is suffering from a prolonged illness as a result of which he is unable to travel for the Hajj to perform the rites of Hajj, or the one who is elderly (and) senile, based upon the hadeeth of the woman who said to the Prophet (sal-Allaahu `alayhe wa sallam) that it has become incumbent upon her father to perform the obligatory Hajj , however he is unable to travel, “so should I perform the Hajj on his behalf?” The Prophet (sal-Allaahu `alayhe wa sallam) said to her:
((Perform the Hajj on behalf of your father)), [Transmitted by Abu Daawood and at-Tirmidhee]
As for the voluntary Hajj, then the issue is quite open, so there is no harm in him performing the Hajj on his (parents) behalf, even if (t)he(y) was (were) able (to do so themselves), (and) this is the opinion of a group of scholars.
Shaykh Saailh ibn Fowzaan
al-Muntaqaa min Fataawa Shaykh Saalih al-Fowzaan – Volume 5, Page 160, Fatwa No.239.
Question: I made the intention to perform the ‘Umrah for my eldest brother since he has passed away, so I want to know, is this act from the religious acts which (whose reward) will reach the deceased?
Response: Yes, because this is something good, (that being) you performing the ‘Umrah on behalf of your deceased brother whether it be the obligatory (‘Umrah) or the recommended (voluntary) (‘Umrah) – so this is a great act; However, (the permissibility of this is) based upon the condition that you have already performed the obligatory ‘Umrah for yourself first, and Allaah is the Most Knowledgeable.
Shaykh Saailh ibn Fowzaan
al-Muntaqaa min Fataawa Shaykh Saalih al-Fowzaan – Volume 5, Page 160, Fatwa No.240.
Question: I have a paralytic son, and am thinking about him doing hajj, because if he was to do the hajj himself, then I fear that he will suffer harm. So is it permissible for me to do the hajj on his behalf?
Response: If the son is (indeed) paralytic as you say, then it is permissible for you to do the obligatory hajj on his behalf if you have already done the hajj for yourself.
Shaykh Ibn ‘Uthaymeen
Liqaa.aat al-Baab al-Maftooh – Volume 1, Page 45, Number 67.
Question: A man performed the ‘umrah – and after completing it, went to Taif to do something. After completing what he had to do (in Taif) he wanted to perform ‘umrah for a deceased (person), so is this permissible?
Response: There is no harm for him to do this. If a person performs ‘umrah, then leaves Makkahto go to Taif or Jeddah for (some) reason, (and whilst there) it occurs to him to do ‘umrah for a deceased (person), then there is no harm in that, even if he repeated this – there is no prohibition.
That which is forbidden is to remain in Makkah, and then depart to at-Tan’eem (Masjid ‘Aa.ishah) so as to return to Makkah to do another ‘umrah. This is what is forbidden.
Shaykh Ibn ‘Uthaymeen
Liqaa.aat al-Baab al-Maftooh – Volume 1, Page 51, Number 86.
Question: I performed Hajj on behalf of my mother after her death, and did not perform Hajj for my father after his death. So is there any sin upon me for having left off performing Hajj for my father?
Response: There is no sin upon you for having left off performing Hajj for your father. This is because it is not obligatory upon you to perform Hajj on his behalf. However, from honouring and being good (to your father) is to perform Hajj on his behalf, as this is incorporated in the general statement of ihsaan (doing good) which Allaah has commanded in His saying:
{And be dutiful to your parents}, [Soorah al-Israa., Aayah 23].
And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.
The Permanent Committee for Islaamic Research and Fataawa, comprising –
Head: Shaykh ‘Abdul-‘Azeez ibn ‘Abdullaah ibn Baaz;
Deputy Head: Shaykh ‘Abdur-Razzaaq ‘Afeefee;
Member: Shaykh’ Abdullaah ibn Ghudayyaan;
Member: Shaykh ‘Abdullaah ibn Qu’ood
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-‘Ilmiyyah wal-Iftaa. – Volume 11, Page 54, Fatwa No.1753.
Question: My grandparents (both) from my father and my mother have died and I do not know whether they had fulfilled the(ir) obligation of performing Hajj or not. So is it upon me to entrust someone to perform Hajj on their behalf?
Response: It is legislated for you to entrust someone to perform Hajj on behalf of every single one of them, so long as the one who is to perform Hajj on behalf of every single one of them has (already) previously performed Hajj for himself and that he is noble and trustworthy.
And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.
The Permanent Committee for Islaamic Research and Fataawa, comprising –
Head: Shaykh ‘Abdul-‘Azeez ibn ‘Abdullaah ibn Baaz;
Deputy Head: Shaykh ‘Abdur-Razzaaq ‘Afeefee;
Member: Shaykh’ Abdullaah ibn Ghudayyaan;
Member: Shaykh ‘Abdullaah ibn Qu’ood
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-‘Ilmiyyah wal-Iftaa. – Volume 11, Page 107, Question 12 of Fatwa No.6505.
Question: Is it permissible for a daughter to perform Hajj and give in charity on behalf of her deceased mother, knowing that the mother did not pray during her life. What is the legal ruling in this, knowing that this daughter upholds that which is Islaamically required of her from the pillars of Islaam?
Response: Whoever intentionally leaves off praying because he does not think it is obligatory, then he has committed kufr according to the concensus of the Scholars. And whoever leaves off praying due to laziness and neglect, then he has (also) committed kufr according to the majority of the two opinions of the Scholars, due to the saying of the Prophet (sal-Allaahu `alayhe wa sallam):
((The covenant that is between us and them [the disbelievers] is the prayer. Whoever abandons it has committed kufr)) in addition to other evidences from the Qur.aan and theSunnah in this matter.
So based upon this, it is not permissible to perform Hajj nor to give in charity on behalf of anyone who has died and did not used to pray, just as one cannot perform Hajj nor give in charity on behalf of any of the kuffaar.
And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.
The Permanent Committee for Islaamic Research and Fataawa, comprising –
Head: Shaykh ‘Abdul-‘Azeez ibn ‘Abdullaah ibn Baaz;
Deputy Head: Shaykh ‘Abdur-Razzaaq ‘Afeefee;
Member: Shaykh’ Abdullaah ibn Ghudayyaan;
Member: Shaykh ‘Abdullaah ibn Qu’ood
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-‘Ilmiyyah wal-Iftaa. – Volume 11, Page 113, Question 2 of Fatwa No.6178.
Question: What is the ruling concerning the one who performed Hajj on behalf of his mother and at the meeqaat he pronounced the talbiyyah for the Hajj and did not do so for his mother?
Response: As long as his intention was for the Hajj on behalf of his mother, even if he forgot, the Hajj is (acceptable) for his mother since the intention is a stronger (argument), for that which the Prophet (sal-Allaahu `alayhe wa sallam) said: ((Actions are but by intention)). So if the intention in his coming was for Hajj on behalf of his mother or father and he then forgot when he entered the state of ihraam, the Hajj is (acceptable) for whoever he had intended it for, either his mother, father or other than them.
Shaykh Ibn Baaz
Majmoo’ Fataawa Samahatu ash-Shaykh Ibn Baaz – Volume 6, Page 116, Fatwa No.74.
Question: A man made the intention to perform the Hajj for himself, whilst he has previously made the Hajj. Then he decided to change his intention for his relative whilst in ‘Arafah. So what is the ruling regarding this and is it permissible?
Response: A person, if he enters the state of ihraam for Hajj for himself, cannot change the intention after that, neither en route nor in ‘Arafah nor any other place. Rather, it is imperative he completes the Hajj for himself and does not change it for his father nor his mother and nor anyone else. Rather, the Hajj is specific for him (now) for the saying of Allaah (Subhaanahu wa Ta’aala):
{and complete Hajj and ‘Umrah for (the Sake of) Allaah}.
So, if he enters the state of ihraam for himself, it is obligatory he complete it for himself. If he enters the state of ihraam for other than himself, then it is obligatory that he completes for other than himself and does not change (the intention) once he enters the state of ihraam.
And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.
The Permanent Committee for Islaamic Research and Fataawa
Fataawa al-Hajj wal-‘Umrah waz-Ziyaarah – Page 27.fatwaonline.com
