36. Shortening Prayers

During his halt at Mina the pilgrim should follow the Prophet's example and shorten his thuhr, asr, and Isha prayers to two rak'ahs each, whereas fajr and maghrib prayers remains the same. This ruling is applicable to all  pilgrims, including the residents of Makkah.

During the Farewell Pilgrimage the residents of Makkah shortened prayers led by the Prophet salallahu ‘alayhi wa sallam in Mina, Arafat and Muzdalifah. Neither the Prophet salallahu ‘alayhi wa sallam Abu Bakr, or 'Umar nor any other caliph ever instructed them to do otherwise. 

Those who quote 'Uthman  as saying so are mistaken because the Prophet salallahu ‘alayhi wa sallam only instructed the resident of Makkah to complete the prayer on the occasion of the conquest of Makkah. 

Furthermore, he salallahu ‘alayhi wa sallam was accompanied by the residents of Makkah during the devotional rites of hajj in Mina, 'Arafat and Muzdalifah, and there is no Hadith instructing them to complete their prayers at these places.

It is unfortunate that some pilgrim avoid congregational shortened and joined prayers at Namirah Masjid or other parts of 'Arafah on the 9th of Dhul-Hijjah and instead perform this prayers in full in their tents. This is completely against the hajj tradition. Rather, all pilgrims should shorten four- rak'ah in Mina, 'Arafat and Muzdalifah according to the sunnah of Prophet salallahu ‘alayhi wa sallam .

35. Departure For Mina On The 8th Of Dhul-Hijjah

The Prophet salallahu ‘alayhi wa sallam stayed in Makkah until the 8th of Dhul-Hijjah [ Yaum at-Tarwiyah], shortening the prayers during that period.

It was Thursday when, accompanied by his companions,he went to Mina. Before leaving for mina he did not perform any tawaf. [Those who had removed their Ihram  after umrah entered the state of ihram for hajj without going to al-Haram]. He prayed thuhr, asr, magrib and Isha prayers in Mina and spend the night there.

Note:  
For their own convenience many of the mutawwifs [guides] send the pilgrims to Mina on the night before the 8th of Dhul- Hijjah. This is contrary to the sunnah, although it is not forbidden. Preferably, one should spend the night of the 8th of Dhul- Hijjah in Mina and not leave Mina on the 9th of Dhul-Hijjah until the sun rises. Despite pressure from mutawwifs, one should do his best not discard this tradition.

34. Incorporation Of Umrah In Hajj

When the Prophet salallahu ‘alayhi wa sallam ascended al-Marwah for the last time, he called out, 
"If I knew before what I know now [regarding my religion], I would not  have brought sacrificial animals with me and would have made this an umrah; so whoever of you has no sacrificial animal with him should remove his Ihram and make it an umrah."

Suraqah bin Malik bin ju 'shum then asked, "O messenger of Allah (saw) does this apply to the present year or does it apply forever?" Allah's messenger Subhanahu Wa Ta’ala intertwined his fingers and said, "The umrah has become incorporated in hajj forever and ever."

During pre-Islamic days the pagan Arabs regarded it sinful to perform umrah during the hajj season. 

The Prophet salallahu ‘alayhi wa sallam,while abolishing this custom,  directed his companions to remove their Ihram and consider the tawaf and Sa'i as umrah.

The ihram for hajj is assumed by both visiting pilgrims and the local residents of Makkah in Makkah itself,  as a hadith related by 'Abdullah bin 'Abbas states that the residents of Makkah should enter ihram for hajj in Makkah. 

He salallahu ‘alayhi wa sallam instructed those companions who removed ihram after umrah to enter ihram again for hajj  on the 18th of Dhul-Hajjah and to sacrifice animals on the 10th.

33. Sa'i Between as-Safa And al- Marwah

After completing tawaaf the Prophet salallahu ‘alayhi wa sallam went to the gate of al-Masjid al-Haram leading to as-Safa and upon approaching it he recited:

'Innas- Safa and al-Marwah min- Shaa-'irllah.

"Verily, as-Safa and and al-Marwah are of the symbols of Allah".

Then he added:

Abda u bimaa bada 'allahu bihi.

"I begin with that with which Allah began."

At that he mounted as-Safa until he could see the House and faced it. He then declared a Allah's unity, stating, "La ilaha ill-Allah' and proclaimed His greatness, saying, "Allahu akbar," Then he recited:

La 'ilaha illallahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu wa Huwa 'alaa kulli shay'in Qadeer. la 'illaha illallaahu wahdahu, 'anjaza wa'dahu.wa nasara'abdahu, wa hamzal 'ahzaaba wahdahu.

"There is no god but Allah, alone, having no partner. Sovereignty is His, and [all] praise is His, and he has ability over all things."

There is no god but Allah, alone, who fulfilled His promise and helped His servant and defeated the [rebellious] parties alone.

He repeated the aforementioned words followed by additional supplication three times.

Next he descended towards al-Marwah,  and when he came to the bottom of the valley, he hastened; when he began to ascend, he walked until he reached al-Marwah. There he did as he has done at as-Safa.

He made seven trips between as-Safa and al-Marwah repeating the aforesaid supplication sides application at each until he finished at al-Marwah.

32. Zamzam

The fountain of Zamzam is the heritage of Prophet Isma'eel and his mother, Hajar. 

It contains both blessings and health. The Prophet salallahu ‘alayhi wa sallam said:
"Zamzam water is for whatever (purpose) one drinks it."

And he salallahu ‘alayhi wa sallam also said:
"It satisfies as food and cure illness." 

While drinking from the well of Zamzam, 'Abdullah bin Mubarak said, "O Allah, I drink this water to quench the thirst thirst of the Day of Judgement." And Abu Dhurral-Ghifuri  lived on Zamzam for a whole month.

The Prophet salallahu ‘alayhi wa sallam drank Zamzam water while standing, but this does not mean that a person who is sitting should get up to do so, because there is no command in this regard. 

'Abdullah bin Abbas used to tell the people to drink Zamzam in three breaths, saying, "Bismillah" at the beginning and facing the Ka'bah. 

He also used to supplicate after drinking Zamzam, "O Allah,I ask for beneficial knowledge, abundant provision, and healing for all disease." 

For those who wish to do so it is permissible to take Zamzam water home as a gift.

It is known that many pilgrims soak a shroud in Zamzam water because it is belief that burial shrouds soaked in Zamzam can lead to their salvation.

This is an absolutely erroneous belief and has no validity. There is no narration of the Prophet salallahu ‘alayhi wa sallam, any of his companions, or any learned  scholar to support such an innovation. 

For Indeed, nothing else will be of use in the Hereafter if one is lacking proper faith and actions in this life.

31. Two Raka'h After Tawaaf

Upon completion of tawaf the Prophet salallahu ‘alayhi wa sallam proceeded to Makam Ibraheem (The Station of Abraham), reciting the injunction of Allah:

Wattakhizuu mim- Ma-qaamil 'Ibraheema musalla

"And take the Station of Ibraheem as a place of prayer."

He then prayed two ra'kahs behind Maqam Ibraheem. In the first rak'ah recited Surah al-Kafirun, and in the second Surah al-Ikhlas. 

If there is the great crowd at Maqam Ibraheem, these two rak'ahs can be offered at any other place in al-Masjid al-Haram or even outside it. 

After performing the two rak'ahs of tawaaf, the Prophet (PBUH) returned to the Ka'bah and kissed the Black Stone.

30. Kinds Of Tawaf

There are three kinds of tawaf for Hajj: 

1. Tawafal-Qudum: 
This tawaaf is performed upon arrival in Makkah. If one precedes his hajj with umrah serves as that of arrival [qudum].

In this tawaf the pilgrim should keep his right arm and shoulder bare by passing the top wrapping of the ihram under the right armpit and covering the left shoulder with both ends. This is called idhtiba.

The first three circuits should be completed walking at a big brisk pace with short steps [if possible]. This is called ramal.

The remaining four circuit should be completed by walking normally. However, neither ramal nor idhtiba is prescribed for women.

It is better to perform tawaf near the walls of the Ka'bah, but if this is not possible to a large numbers of people, then bigger circuit should be made to avoid pushing and crowding.

2. Tawaf al- Ifadhah: 
This tawaf is performed preferably on the 10th of Dhul-Hajjah  after completing the devotional act of rami [the throwing of the pebbles at the largest jamrah], and nahr,[the sacrifice of an animal], and halk [the shaving of the head]. Idhtiba and ramal are not observed in this tawaf.

3.Tawaf al- Wada: 
This tawaf, the farewell tawaf, is to be performed at the time of the pilgrim's departure from Makkah. It is the last devotional act the pilgrimage.

Two other kinds of tawaf are that which is part of umrah and voluntary tawaf, made at anytime. Upon entering al-Masjid al- Haram the sunnah is to perform is to perform tawaf rather than the two rak'ahs of "tahiyyat al- masjid", whenever this is possible.

29. Supplication Between ar-Rukn al-Yamani And The Black Stone

As Prophet salallahu ‘alayhi wa sallam  passed ar-Rukh al-Yamani heading towards the Black Stone during tawaaf, he would recite: 

Rabbana 'aatina fid-dunya hasanatan wa fil 'aakhirati hasanatan wa qina 'aathaban-naar

"Our Lord, give us in this world that which is good and in the Hereafter that which is good and protect us from the punishment of the Fire".

Note: 
No other particular supplication was prescribed by the Prophet salallahu ‘alayhi wa sallam for tawaf, and hence the pilgrim may offer any supplication of his choice. There is no evidence in the sunnah to support the different supplications which are offered by some people for every circuit of tawaf and which are even printed in some guide books. It is better that the pilgrim offer his own supplication from the heart.

28. The Black Stone

Following the Prophet's tradition,the pilgrim should stop reciting the talbiyah be during umrah at the commencement of tawaf,and he should first kiss the Black Stone. 

If it is not possible to kiss it due to overcrowding,then he may touch it with his hands or a stick and then kiss the latter. 

If even this is not possible, even then it is enough to point towards it with his hand or stick, but in this case, the hand or stick should not be kissed. 

In each of these three cases the pilgrim should say, "Allahu Akbar" upon reaching the Black Stone in each of the seven circuits of the Ka'bah.

Kising ar- Rukn al-Yamani [The Yemini Corner] is not established by the Prophet's tradition, rather, it is sunnah to merely touch it by hand or with a stick. If this is not possible, one should pass the corner without pointing towards it.

It is confirmed that with the exception of the Black Stone and ar- Ruk al-Yamani , no corner or any other part of the Ka'bah should be kissed or touched as an act of worship.The same applies to Makam Ibraheem. Pilgrim should clearly avoid such acts.

27. The Farewell Pilgrimage

Allah Subhanahu Wa Ta’ala states:

lakkad kanna lakum fii rasuulillah- laahi'Uswatun hasana

'Indeed you have in the Messenger of Allah a good example."

So,  the practice of the Prophet salallahu ‘alayhi wa sallam is the correct example for the ummah to follow.  

For he salallahu ‘alayhi wa sallam said: 

"Take from me your devotional rites [of Hajj]."

All scholars agree that the Prophet salallahu ‘alayhi wa sallam  performed only one hajj after his emmigration to Madinah. This pilgrimage is popularly known as the "Farewell Pilgrimage" because in it he bade farewell to his followers and imported to them his last advice and instruction.

During the Farewell Pilgrimage the Prophet salallahu ‘alayhi wa sallam demonstrated  the methods and formalities of hajj performance so that the Muslims might obtain guidance from it and learn its rules on the basis of every one of his saying and deeds during the blessed journey.

In the year 10 AH the Prophet salallahu ‘alayhi wa sallam determined to perform hajj, Near the end of the month of Dhul-Qa'dah, he perform ghusl and wore the ihram garments. [This proves that a pilgrim can wear the two wrappings even before reaching the meeqat, as the Prophet salallahu ‘alayhi wa sallam put them on in Madinah]. 

After performing the thuhr prayer he left Madinah accompanied by the members of his family. Five miles from Madinah at Dhual-Hulayfah [the meeqat for Madinah], he stopped for the night. The next day after performing two ra'kahs for thuhr prayer, he made the intention for hajj and umrah together and said:

Labbayk Allahumma Labbayk,Labbayka la shareeka laka Labbayk,Innal- hamda wan-ni mata lka wal mulk,La shareeka lak

"I respond [in obedience] to You, O Allah- I respond.  I respond - no partner is there to You- I respond. All praise and favours is Yours, and sovereignty.There is no partner to You."

He mounted his she-camel aI-Qaswa  and raised his voice, calling out, 'Labbayk...'  Throughout the journey  and particularly upon passing caravans and after obligatory prayers, he called out the talbiyah and instructed his companions to do the same. 

Similarly, upon ascending any hill he would call out ,"Allahu Akbar" three times. Throughout the journey multitudes of people joined his caravan. 

Upon reaching Sarif, his wife A'ishah began her menstrual period and was much depressed. He consoled her by saying that it was natural for every woman and that she could perform all of the devotional acts of hajj except circling the Ka'bah which she would have to postpone until after her bath of purification. [Indeed any female pilgrim with menstrual or post- natal should follow the aforementioned instruction of the Prophet (PBUH). She may recite all supplication during this time but cannot pray and must postpone her tawaf ].

Then he instructed his companions:
"Those who have brought sacrificial animals should make the intention of hajj and umrah together [i.e. qiran] and not remove  ihram until sacrificing their animals on the 10th of Dhul-Hajjah. But those who have not brought sacrificial animal should perform tamattu [i.e. umrah and hajj with separate ihram]."

After the night halt at Dhu Tuwa and the performance of the fajr prayer, there, he arrived in Makkah at mid- morning.

Entering al-Masjid al -Haram by putting his right foot in first, the pilgrim should recite the same supplication recited upon entering any mosque:

Bismillahi, wassalatu. Wassalamu 'ala Rasoolillahi, Allahumma-maftahle 'abwaaba  rahmatik.

"In the name of Allah. Blessings and peace be upon the Messenger of Allah O Allah, open to the doors of Your mercy".

Upon entering al-Masjid al-Haram the Prophet salallahu ‘alayhi wa sallam kissed the Black Stone and with the ka'bah to his left started circling it, neither reciting any specific supplication or dhikr  nor pronouncing his intention for tawaf verbally. He circled the Ka'bah seven times, the first three times at the quick pace or trot, keeping the right shoulder and arm bare and then left shoulder covered with the wrapping of ihram. Then he completed the remaining four circuits at a slower pace.

26. Talbiyah

All scholars agree that upon assuming ihram at the meeqat the pilgrim should begin calling out the talbiyah. 

Upon reaching Dhul-Hulayfah during the Farewell Pilgrimage the Prophet salallahu ‘alayhi wa sallam performed the thuhr  prayer, entering into the state of ihram, mounted his camel and then began calling out, "Labbayk..."

According to the Prophetic sunnah, as reported by 'Abdullah bin 'Umar, the words of talbiyah are the following:

Labbayk allahumma labbayk. labbayka la sharika laka labbayk. Innal- hamda wan- ni 'mata lka wal mulk. La shareeka lak.

"I respond [in obedience] to You, O Allah- I respond.  I respond - no partner is there to You- I respond. All praise and favours is Yours, and sovereignty.There is no partner to You."

The male pilgrim should pronounce this talbiyah in a loud voice intermittently throughout the state of ihram. While a women should say it in a low voice.

For Hajj, the talbiyah begins with the assumption of ihram and ends with throwing the first pebble on the 10th of Dhul- Hajj. For umrah, the talbiyah begins with ihram and ends with the beginning of tawaf.

25. Fidyah (Ransom)

If a  pilgrim fails to come complete his hajj aur umrah after entering ihram or commits an act which is prohibited in the state of a ihram, then a ransom is due from him. Allah 
Subhanahu Wa Ta’ala States:

Faman- kana minkum marizan 'aw bihiti 'azam,- mir- ra'-sihii fa- fidayatum- min-siysamin 'aw sadaqatin 'aw nusuk.

"And whoever among you is ill or has an ailment of the head [making shaving necessary] must offer a ransom of fasting or charity or sacrifice [i.e. the slaughter of a sheep]."


And Ka'b bin Ujrah reported"
"During the state of  ihram on my Umrah  journey i had much trouble due to lice on my head. The Prophet salallahu ‘alayhi wa sallam  told me to shave and either sacrifice a sheep or fast for three days or feed six poor people."

There is no ransom for committing sexual intercourse in the state of ihram. In such a case, the hajj is nullified and must be repeated if it is obligatory hajj. In addition, the offender much sacrifice and animal. 

Also there is no ransom for acts of disobedience [numbers 2 and 3] except sincere repentance to Allah for the sins committed. The Hajj in this case remains valid.

24. Prohibition During The State Of Ihram

Ihram is not merely the wearing of specific garment: rather it is the state for which they are worn. 

In the state of ihram the following acts absolutely prohibited:

1. Sexual intercourse and speech or suggestion of it.

2. Acts of disobedience to Allah.

3. Disputing i.e.  fights and quarrels.

4. Hunting of animals [fishing is allowed].

5. Helping a hunter or pointing out game to him.

6. Shaving, cutting or plucking hair or cutting nails.

7. Marrying, arranging marriage or sending a proposal for marriage.

8. Applying perfume.

9. Wearing clothes with synthetic dye.

10. Say 'NO' to selfies or clicking pictures

Prohibitions For Men Only

1.Covering the head.

2. Wearing stitched clothing.

Prohibitions For Women Only

1. Covering the face with tightly fitting material.

2. Wearing gloves.

23. Ihram For Women

There is no particular ihram garment for women. 

They can wear clothes of their choice provided these clothes cover the body completely [except for the face and hands] and are not attractive in outward appearance. 

A'ishah was of the opinion that women could wear jewellery [under their clothing], black or colored clothes, and socks during haj.

Women pilgrims are prohibited from wearing gloves and tightly fitted face covering in the state of ihram. But when they come near men, they should of temporarily hide the faces behind a cloth or some other object. 

'A'ishah reported:
"During the Farewell Pilgrimage journey whenever a caravan passed by, we would let down our head covers over our faces until it passed by."

Performing ghusl for ihram is a sunnah act. This should be done even by women pilgrims who have their menstrual and postnatal periods. This is substantiated by the fact that Prophet salallahu ‘alayhi wa sallam ordered 'A'ishah and Asma bint 'Umays to do so. However a woman should not should not use scent in the presence of non-mahram.

22. Ihram For Men

For men the ihram garments consists of two seamless wrappings, one worn around the waist and the other thrown loosely over the shoulder. 

The head must always be left uncovered. 

Preferably, this wrappings should be white because Allah likes white clothes best . 

If it is not available, then colored wrappings may be used provided that their colour is not gaudy. 

Either cotton or woolen material is allowed provided that it is so loosely woven that class distinction is removed.

A pair of simple sandals may be worn, leaving the ankle bones bare.

21.The Intention of Ihram

Before entering into the state of ihram, the pilgrim should cut his nails, remove excess hair and perform ghusl. In addition to this men should perfume themselves and wear the garment of ihram.

Then the pilgrim should make the intention (niyyah) in his heart for the hajj or umrah which he is going to perform. 

If the intention is for umrah then he should say, "Labbayk bi umrah," which means "I respond, [O Allah], to You with umrah." 

For hajj and umrah together, as in the case of pilgrims performing the qiran type of hajj, one says, "Labbayk bi Hajjin wa umrah." which means "I respond [O Allah], to You with hajj and umrah."

The saying for hajj only is "Labbayk bi Hajj, " which means "I respond [O Allah], to You with hajj."

It is preferred that the intention for ihram be made immediately after one of the five daily obligatory prayers. 

For the Farewell Pilgrimage the Prophet salallahu ‘alayhi wa sallam assumed ihram after the thuhr  prayer, which is shortened to two rak'ahs. If it is not time for an obligatory paper one may pray two rak'ahs and then make the intention for ihram.

Once has entered the state of a ihram, the pilgrim is under the obligation to complete the hajj or umrah. If however, he is ill or fear some kind of obstruction, then he can make the following condition with his intention of a ihram : " if I am obstructed on this journey, then I will be released from ihram wherever Allah restrains me."

This allowance is supported by the following Hadith:
"Dhuba ah bint Zubayr  told the Prophet salallahu ‘alayhi wa sallam , 'I intend to perform hajj, but I am sick.' The Prophet salallahu ‘alayhi wa sallam  said, 'Perform Hajj with this intention, "The place of termination of my ihram is that where Allah obstructs me."

Upon making this stipulation there will be no ransom necessary if the person is prevented from completing the hajj or umrah.

20. Ihram.

Of the principal requirements of The pilgrimage is what is called "ihram".

The rites of Hajj and umrah begins by entering into the state of ihram, and for men specifically, by wearing the ihram garment. Women with menses or postnatal bleeding also enter into the state of a ihram 

No sooner are the two seamless garment of the ihram worn than the distinction between the prince and pauper ceases.

19.Those Residing Within The Meeqat Area

For those living between the specified points of meeqat and Makkah [ for example, residents of jeddah],  the state of ihram is entered from one's home. 

Again, this does not apply to those coming in from beyond the meeqat with the intention of making hajj aur umrah.

These people must assume ihram from the meeqat only.

18. Pilgrims Arriving By Air

Pilgrims travelling by plane should perform ghusl before boarding and assume ihram upon reaching the meeqat.

It does not matter if the pilgrim put on the ihram garments before boarding, but he should make the intention and call out, "Labbayk..." only upon reaching the meeqat, for the Prophet  salallahu ‘alayhi wa sallam  said:
"They [i.e. the meeqats] are for those who come from them and those coming from beyond them who intend Hajj or Umrah."

It is not permissible for a pilgrim to delay his ihram until arrival in jeddah. If he does so, he has committed a violation, and a ransom [i.e. the sacrifice of an animal] will be due from him. If due to ignorance one passes the meeqat without ihram, he must return to that point before assuming ihram, otherwise, a ransom  is due.

17. Meeqats

Meeqats are specific places some distance from the city of Makkah where one intending hajj or umrah is required to enter the state of ihram. 

He may not  pass beyond these points without doing so, they were designated by Prophet salallahu ‘alayhi wa sallam  as follows:

1. Dhul- Hulayfah  is the meeqat for people coming from Madinah. Being about 450 kilometers away, it is the farthest meeqat from Makkah. The present day name for this meeqat is Abyar Ali.

2. Al- Juhfah is situated about 187 kilometers Northwest of Makkah. It is the meeqat for pilgrims coming from Syria, Egypt and other places in that direction. It is near the town of Rabigh.

3.Qarn al- Manazil is about 94 kilometers east of Makkah. This place now is known as as- Sayl al- Kabeer and is the meeqat  for pilgrims from Najd  and the Gulf states .

4 Yalamlam is the meeqat  for pilgrims coming from Yemen and the south. it is a mountain situated about 54 kilometers Southwest of Makkah and is the nearest meeqat to Makkah.

5. Dhatu 'Irq, about 94 kilometers  northeast of Makkah, is the meeqat for pilgrims coming from Iran, Iraq and other countries in that direction.

16. Hajj And Umrah On Behalf Of The Invalid

Any persons who can afford hajj but due to illness or old age cannot perform it should send someone else to perform it on his behalf. 

"A woman inquired of the Prophet salallahu ‘alayhi wa sallam ,' Allah has made hajj obligatory upon His servants, but my father is too old to sit steadily on his camel; should i perform hajj on his behalf?' The Prophet salallahu ‘alayhi wa sallam  gave her permission to do so, and this happened during the Farewell Pilgrimage."

'Al-Fadhi bin 'Abbas related:

It is necessary that someone performing hajj for someone else must have previously made his own hajj. 

'Abdullah bin 'Abbas reported: 
"During the Farewell Pilgrimage the Prophet salallahu ‘alayhi wa sallam   heard someone calling out, 'Labbayk on behalf of Shubhrumah. He asked of that  person whether the had performed his own hajj. Upon receiving a reply in the negative, the Prophet salallahu ‘alayhi wa sallam  told him to perform hajj for himself first and then perform hajj on behalf of Shubrumah."

The person performing hajj on behalf of another will have the reward of a voluntary hajj for himself and will also have fulfilled the obligation of the invalid or deceased.

15. Hajj On Behalf Of The Deceased

Any person who died without performing the obligatory hajj while having had the ability to do so must have hajj performed on his behalf. 

This also applies to one who had made a  vow to perform hajj. The cost is taken out of the deceased's estate and the heirs may nominate someone to undertake the journey. 

'Abdullah bin 'Abbas related:

"A lady inquired, "My mother has made a vow to perform hajj but she died before performing it. Should I perform hajj on her behalf?' The Prophet salallahu ‘alayhi wa sallam  replied, "Yes, perform Hajj for her.  Suppose your mother has a debt. Would you not clear it? Pay Allah's debt, for His debt is more worthy of being fulfilled.

The aforementioned hadith clearly states that hajj should be performed on behalf of the deceased person- whether he mentioned it in a will or not. 

Another point clarified by this hadith is that when a person on whom hajj is incumbent dies without performing it, the hajj expense should be kept aside before the distribution of his estate because Allah's debt should be discharged first.

14. A Child Performance Of Hajj

A child is allowed to perform hajj. 'Abdullah bin 'Abbas reported:
"During the Farewell Pilgrimage journey a lady brought her child before the Prophet salallahu ‘alayhi wa sallam   and inquired whether that child's hajj was valid. The Prophet salallahu ‘alayhi wa sallam  replied, "Yes, and you will get a reward as well."

Likewise, as-Sabin bin Yazeed reported:

"My father took me in the company of the Prophet salallahu ‘alayhi wa sallam  for Hajj when I was 7 years old."

Of course, hajj is not compulsory for a child. When a child reaches puberty, it then becomes obligatory upon him, and thus, even if he already performed hajj, he must perform it again. 

If a child on hajj is very young, then the rites of hajj should be performed by his guardian. And a child can be lifted upon one's shoulders while tawaf and Sa'i are performed.

13. Women's Performance Of Hajj

Hajj is an incumbent religious duty upon both men and women provided they have the means to perform it and fulfill other required conditions. For women there is the condition that she must be accompanied by either her husband or a mahram.

This is clear from the following Hadith:
The Prophet salallahu ‘alayhi wa sallam  said, 'No man should be in the company of a woman alone. Unless the woman is accompanied by a mahram or a husband, she should not undertake a journey.  'A man told the Prophet salallahu ‘alayhi wa sallam  that his wife has gone for Hajj but he has enrolled himself for a particular battle. The Prophet salallahu ‘alayhi wa sallam  told the man to accompany his wife on hajj instead."

And Abu hurayrah reported that the Messenger of Allah salallahu ‘alayhi wa sallam said:
"It is forbidden for any woman to has faith in Allah and the day of judgement to undertake the distance of a day or more without been accompanied by a Mahram."

In relation to this Hadith it was related that a lady of the city of Rayy wrote to Ibraheem an-Nakahaa'i saying, "Although I am rich, I have not performed Hajj because I do not have a mahram  to accompany me." He replied, "You are one of those for whom Allah has not made a way [to hajj] . Therefore it is not a religious obligation upon you."

Sometimes women going out  for Hajj nominate a male from their group to act as the mahram or even marry one temporarily.This is completely wrong and forbidden in Islam. 

Also, since it is impossible for a woman to keep separate in the crowd of people performing hajj, a boy [non adult], a slave or an old man or woman cannot be considered a woman 's mahram because they would not be able to protect her in such situations.

A woman upon whom hajj is obligatory and who will be accompanied by a mahram should ask permission of her husband to do so. In the case where the husband does not give his consent, the women should disobey her husband and perform hajj because he has no right to stop from performing an obligatory religious duty. However, a husband does have the right to prevent his wife from performing a voluntary hajj, and the following Hadith reported by 'Abdullah bin 'Umar clearly supports this:

"Once a rich lady was not allowed by her husband to perform a voluntary hajj. When the matter came before the Prophet salallahu ‘alayhi wa sallam  he gave judgement in favour of the husband."