Life after Death
By
Sayyid Abul A'la Maududi

 

Is there any life for death; if so, what kind of life is it?  This question lies far beyond the ken of our perception. We do not have the eyes with which we could see beyond the frontiers of worldly life and find out what lies on beyond it.   We do not have the ears with which we could hear anything from beyond these frontiers.  Nor do we have any instrument by which we could determine with certainty whether there is any life beyond death.  Therefore, the question whether there is any life after death lies completely outside the province of scientific knowledge which is concerned with the classification and interpretation of sense data. Anyone who asserts in the name of science that there is no life after death, therefore, makes a very unscientific statement.  Merely on the basis of scientific knowledge, we can neither affirm that there is a life after death nor deny it.  Until we discover a dependable means of acquiring knowledge about this matter, the correct scientific attitude would be neither to affirm nor to deny the possibility of life after death.  The question is beyond its jurisdiction. 

But can we possibly maintain this attitude in life?  Can we afford to adhere to this neutrality? Theoretically speaking, this may hold good, but looking to the hard realities of life which we have to face on every turn and pass, our answer would be: certainly not.  If we do not have the means to know a thing directly, it is of course possible for us, from a purely rational point of view, to refrain from either affirming or denying it.  But if the thing is directly concerned with our everyday life, we cannot maintain that attitude and must either affirm or deny its existence.  In order to live a full life on the earth we must have a definite attitude towards such problems.  These questions simply cannot be avoided. For instance, if you do not know a person with whom you do not have any dealings, you may refrain from forming an opinion about his integrity and trustworthiness; but if you have to deal with him, you must do so either on the assumption that he is an honest man or on the supposition that he is not.  You may also proceed with the idea that, until his honesty is either proved or disproved in practice, you will deal with him on the assumption that his integrity is doubtful.  But this manner of dealing with him would, in effect, be no different from the way you would deal with him if you were convinced of his dishonesty.  Therefore, a state of doubt between affirmation and denial is possible only as an abstract idea; it cannot form the basis of practical dealings, which require a positive attitude of either affirmation or denial. 

THE SIGNIFICANCE OF LIFE AFTER DEATH:

A little reflection should help us to see that the question of life after death is not merely a philosophical question; it is deeply and intimately related to our everyday life.  In fact our moral attitude depends entirely upon this question.  If a person is of the view that the life of this world is the only life and that there is no life of any kind after that, he must develop a particular type of moral attitude.  A radically different kind of attitude and approach is bound to result if he believes that this life is to be followed by another life where one will have to render account of all one’s acts in this world and, that one’s ultimate fate in the Hereafter will depend upon one’s conduct in worldly life.  Let us try to understand this through a simple example.  A person undertakes journey from Lahore to Karachi on the assumption that he is traveling to his final destination, where he will be beyond the reach of the police that could haul him up for an offence, and the jurisdiction of the courts of justice that could bring him to book.  Another person undertakes the same journey knowing that it is only the first stage of a longer journey which will carry him, beyond Karachi, to a land overseas which is ruled by the same sovereign as that of Pakistan.  He also know that the court of that sovereign has complete secret dossiers of his activities in Pakistan and that this record will be fully examined there in order to decide what position and treatment he deserves by virtue of his past performance.  Now, it should be easy to realize how different the conduct of these two travelers of the same train will be.  The former will prepare himself only for the journey up to Karachi, whereas the latter will keep in view also the requirements of the further stages of the long journey.  The former will assume that all the gains that he can possibly make, or all the losses or harms that he might suffer, will be confined to the journey up to Karachi, and that will be the end of it.  The latter, on the other hand, will know that the real gains or losses of the journey will be realized in its last stages and not in the first.  The former will keep in view only those results of his actions as are likely to manifest themselves up to the time that he reaches Karachi; the latter’s visit will extend to the long term results likely to unfold themselves in the distant overseas lands where his journey will eventually take him.

 

Now it is obvious that this difference between the approaches and attitudes of the two travelers results directly from their view of the nature of their journey and its end.  Similarly, a person’s views in regard to life after death have a decisive influence upon his moral conduct in this world.  The direction of every step that he takes in his practical life will depend upon whether he treats this worldly life as the first and last stage of life, or whether he also has in view the Hereafter and consequences of his conduct in this world or the next one.  He will move in one direction in the first instance, and in exactly the opposite direction in the other instance.

 

From this I should be clear that the question of life after death is not merely a fruitless intellectual or philosophical exercise but a question that intimately concerns and vitally affects our everyday life.  There is, therefore no justification for any skepticism in this matter.  Any attitude that is determined by skepticism in regard to the Hereafter could not in effect be any different from the one based on a definite rejection of the idea of a life after death.  We are, therefore, obliged to make up our minds whether there is a life after death or not.  If science can not help us here, we must seek the aid of rational thinking and logical reasoning.

 

Where Reason Leads to?

But what is the material upon which we could base this logical reasoning?

 

There is, first, man himself, and then the system of the Universe.   We shall, therefore, try to study man against the background of the Universe and see whether all his requirements are fulfilled within this system or whether some of them remain unsatisfied and need some other kind of system for their satisfaction. 

Now man has various aspects.  First of all, he has a body, which is composed of various minerals, salt, gases and water.  The Universe is a vast system containing, from tiny specks of dust to the large planets moving in their orbits.  We find ourselves dazzled with the spectacle of a plethora of things:  the earth, stones, metals, salts, gases, rivers, oceans, and an unending array of things of the kind.  These things need a set of laws to govern their existence and operation, and all these laws are at work within the Universe.  They provide a free opportunity for the various elements and forces of nature to play their part in the Universe; similarly the human body has a full and free opportunity to live and work under these laws.  Secondly, man is a being who has grown through nourishment derive from the things around himself.  Similarly, there are various kinds of trees, plants and herbs in the Universe which are governed by the laws that are essential for growing bodies. 

Moreover, man is a living being who moves and acts of his own free will; he procures food for himself, protects himself and ensures the preservation of the species.  Again, there are various other beings of this kind in the Universe: on land, in water and in the air, there are myriads of animals whose lives and functions are governed completely by the laws what are sufficient to cover the whole gamut of their activities. 

Above all, there is the moral aspect of man’s being, which is endowed with the consciousness of good and evil, the faculty to discriminate between the two, and the power to do good as well as evil.  Man’s nature demands that good deeds should have good results and evil deeds should lead to evil consequences.  He can discriminate justice from tyranny, truth from falsehood, right from wrong mercy from cruelty, kindness from arrogance, generosity from meanness, trustworthiness from breach of trust and so on and so forth.  These qualities are not abstract ideas but are actually experienced in human life and have a deep and far- reaching effect on human culture.  Therefore, the nature with which man is endowed strongly demands that his acts should lead inexorably to their moral consequences; in the same way as they lead to their physical effects. 

But let us look around and reflect a little deeply upon the system of the Universe.  Can the moral consequences of human actions fully unfold themselves in the system?  On the basis of the body of knowledge that we possess we can confidently assert that this is not possible, because, for all that we know, there is no other creature in the Universe which is endowed with moral consciousness.  The whole system is governed by the physical laws of the Universe, and the moral laws of the human realm are not at work anywhere in their full measure.  For instance, money carries both value and weight in human affairs but truth often lacks both.  The mango seed always ultimately yields mangoes; the devotee of truth, on the other hand, sometimes receives bouquets but sometimes, rather often, brickbats.  The material objects in the world are governed by laws which always lead to certain pre-determined results, but within the dynamics of the working of these laws the operation of the moral forces in the human world is not so manifest.   The laws of nature often fail to ensure; and even where we find such consequences they occur only to the extent the law of nature permit.  It is a physical world that we live in.  And it often happens that the actual consequences of an act under the laws of nature are simply contrary to what the law of ethics demands.  Through cultured and civilized life and political organization, man has no doubt striven to some extent to ensure that the acts of man lead to set and pre-ordained moral consequences according to a code of ethics.  But these efforts have been on to a code of ethics.  But these efforts have been on a very limited scale and extremely deficient.  They have been vitiated, on the one hand, by the operation of natural laws, and on the other by man’s own weaknesses and shortcomings.

Let us try to understand this with the help of a few examples.  If a person sets fire to the house of an enemy, the house will be gutted; this will be the natural result of the act. The moral consequence of the act should be the punishment of the criminal commensurate with the damage that he has caused to the family whose home he has burnt.  But this consequence can come about only if the culprit can be traced and apprehended by the police, the charge against him is proved, the court can estimate fully the loss that his offence has caused to the affected family and its future generations, and then awards to the offender a punishment commensurate with his crime.  If any of these conditions is not duly fulfilled, the moral consequence will either not manifest itself at all or will unfold itself only partially; nay, it is quite possible that the culprit may go scot-free and even remain happy and become prosperous after having ruined his enemy. 

Let us take another example.  We often find that a few people manage, by hook or by crook, to acquire a strong hold over a whole community, which begins to follow him.  Taking advantage of this position these leaders bamboozle their people into following their jingoism and militant imperialism.  They lead their people into war with their neighbours.  Several countries are ruined in these wars, millions of men are killed, and many more are forced to live in misery and degradation.  Their misdeeds have far-reaching effects on human history for countless generations, even many long centuries.  Now is it possible for such criminal manages to be punished sufficiently for their crimes and follies in this life?  Indeed, they would not be adequately punished even if they were all literally thrown to the wolves, or burnt alive, or subjected to any other torture of which man is capable.  No conceivable punishment could possibly be measured against the grave harm caused by them to millions of men for countless generations.  Under the natural laws that govern the system of the Universe they could not possibly be awarded punishment, commensurate with their crimes and follies.  Even if a Chenghiz or a Hitler is torn to pieces, this punishment stands with no comparison to the wrongs they penetrated on humanity. 

Or, on the other hand take the example of the great prophets, the sages and the pious and virtuous men who called mankind to the truth and the right path and guided them out of darkness into light, and whose ideas and teachings and practical examples have benefited millions and men for centuries.  And they did all this good to mankind, bracing all the tempests of adversity that came in their way and suffering miserably at the hands of the vested interests.  It is possible to reward such men adequately in this short span of life within the limits of the physical laws that govern the world? 

As we have urged above, the laws that govern the present system of the Universe do not allow an opportunity for the full unfolding of the moral consequences of human actions.  Secondly, the actions of men during their short span of life on earth often have reactions and effects so widespread and lasting that their full consequences must take thousands of years to unfold and manifest themselves fully; and it is obviously impossible for any person, under the present laws of nature, to attain such a long career on earth.  From this it logically follows that while the present physical world and its natural laws are enough for the material and animal constituents of man, they are utterly inadequate for the moral element of his being.  This component calls for another world where the law of ethics is the governing law and the laws of nature are subservient, to it; where life is unlimited; where all the moral consequences of human actions in the material world that could not manifest themselves there, should manifest themselves fully and in the proper form.  It demands a world where truth and righteousness, and not gold and silver, carry weight; where fire burns only such things as deserve to be burned according to the moral law; where happiness and the lot of the virtuous and plain and misery the plight of the wicked.  Both nature and reason demand such an order. 

The light of the Qur’an

So far as logical reasoning is concerned, it only indicates that such a world ‘ought to be’.  But as to the question whether such a world does in fact exist, neither reason nor knowledge can give us a categorical answer.  And it is here that the qur’an helps us.  It assures us that the world that our nature as well as our reason demand shall be a reality one day.  The present system of the Universe, which was created in accordance with physical laws, will be demolished at one stroke; and it will be replaced by another world where the earth, the heavens and all other things will be essentially different from what they are here.  God Almighty will then resurrect all the men who were born from the beginning of creation down to its end, and will make all of them appear before Himself at one time. The records of all the deeds of individuals, communities, and mankind at large, will be there without the slightest error or omission.  Also there will be complete reports of the effects and consequences of all human actions in the material world; and all the generations of men affected by them will be present in the witness box.  Every particle affected in any way by the deeds or words of men will tell its own story.  And the limbs, the ears, the eyes and all other parts of the human body will stand witness how they were used or abused in life.  On the basis of this unimpeachable evidence and those complete records.  Allah, the Supreme Sovereign of the Universe, will decided each case with perfect justice and pronounce the reward or penalty as the case may be.  The reward as well as the punishment will be of a magnitude that cannot even be estimated by the limited standards of the material world.  The standards of times and space, and weights and measurements, and the natural laws, will be essentially different from those prevailing in the present world.  The virtues whose beneficent effect extend over several centuries in this world will be fully rewarded there, and neither death nor illness nor old age will be able to cut short the enjoyments of the reward.  On the other hand, the evil deeds whose effects and consequences blight the lives of millions in this world for hundreds of years will be punished fully, and neither death nor coma will be able to relieve the pain and distress of the sufferer.

If the existing system of the Universe with its present natural laws is a possibility and a reality,why should another world with a different set of natural laws be regarded as an impossibility?

 

In the Name of Allah, Most Gracious, Most Merciful.

 

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

 

 Dr. Salah Sultan, President of Islamic American University, Detroit, US, and former professor of fiqh (Islamic Jurisprudence) at Cairo University, Egypt, answers:

 

Abu Hurayrah (may Allah be pleased with him) reports that the Prophet (peace and blessings be upon him) says: "The performance of `Umrah is expiation for the sins committed between it and the previous ones. And the reward for Hajj Mabrur (pilgrimage accepted by Allah) is nothing but Paradise." (Sahih Al-Bukhari, Vol. 3, Book 27, Hadith no. 1)

 

It is also reported that the Prophet, peace and blessings be upon him says: "Alternate between Hajj and `Umrah, because both rid one of poverty and sins just as the blacksmith's bellows removes all impurities from metals like iron, gold and silver. The reward for Hajj Mabrur is nothing short of Paradise." (Sunan At-Tirmidhi, Vol. 2, chapter on the Reward of Hajj and `Umrah; the Hadith is graded as Hasan Sahih (good and authentic) by Sheikh Al-Albaani, may Allah bless his soul, Hadith no. 650)

 

The previous Hadith shows that `Umrah serves as expiation for all types of sins, whether major or minor, because the wording of the Hadith is general and thus it encompasses both categories.

 

However, there are two main conditions for the acceptance of Hajj and `Umrah:

 

1. To have complete sincerity (Ikhlas) by performing those rituals solely for the sake of Allah the Almighty.

 

 

2. To perform both Hajj and `Umrah the same way it is mentioned in the Sunnah of the Prophet (peace and blessings be upon him).

 

Generally speaking, it is not necessary to perform `Umrah just for seeking forgiveness for your sins, but one should resort to Almighty Allah at every time and place. Allah Almighty says: And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way. (Al-Baqarah 2: 186)

 

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

 

“There is much wisdom behind Hajj. Among these wisdoms is the wisdom that Almighty Allah prepares man to have the perfect form of servitude to Him. There are many acts of Hajj whose significance man cannot conceive by his limited intellectual powers. However, a Muslim accepts these acts and fulfills them out of his obedience and surrender to Almighty Allah. For instance, one may ask himself the following questions: Why Tawaf (Circumambulation around Ka`bah)? Why should it be in 7 rounds, not 3 or 5? What is the significance of throwing pebbles? And why 7 pebbles in particular? Why staying at or standing on `Arafah? Why and why…?

 

All these endless questions may intrigue one’s mind, but the clear fact is that their answers are beyond man’s limited faculty, and only what he is required to say is: I hear and obey Your Command, O Allah! Yours is to order and mine is to obey”!

 

Islam lays emphasis on the very principle of equality between all people. It makes it clear that people are as equal as the comb teeth. The Prophet, peace and blessings be upon him, declares: “O people! Your Lord is One, your father is one. You are all sons of Adam and Adam is created from dust.” In prayer, a person may wear his own traditional costumes and thus may be distinguished. In Hajj, it is totally different as all people put on two pieces of white cloth that resemble a shroud. This is the highest form of equality.

 

In Hajj, man enters into a state of total sanctity that prevents him from violating the life or the safety of any human being. Hajj is the sign of the universality of this Divine message. All people come from all parts of the globe celebrating the praises of the One true God, no colors, races, regional borders. All barriers are removed and all pilgrims are molten in one brotherhood that gathers their hearts and strengthens their bonds and sense of belonging to one religion.

 

Hajj is, above all, a revolution against all usual matters. A person who travels for Hajj may be traveling out of his country for the first time. Moreover, he experiences a life that is simple but happy. All these are among the benefits of Hajj about which we are told in the Qur’an. In the Hereafter, the benefit is greater; it is Paradise. The Prophet, peace and blessings be upon him, says: “He who performs Hajj and avoids sin and vice in it, will return as sin free as the day his mother bore him.” In another Hadith, the Prophet, peace and blessings be upon him, declares: “An accepted Hajj is rewarded with nothing more than Paradise.”

 

The late eminent Muslim scholar, Sayyid Abul A`la Maududi, adds:

 

“During the period of two to three months, from the time of deciding and preparing for Hajj, to the time of returning home we can judge what great effects are produced in the heart and mind of man. The process entails sacrifice of time, sacrifice of money, sacrifice of comfort, sacrifice of several worldly affairs as well as sacrifice of many carnal desires and pleasures; and all this is simply for the sake of Allah, with no selfish end. Then, together with piety and virtuousness, the incessant remembrance of Allah and the longing and love of Him pervade the mind of the pilgrim, leaving a firm impression on him which lasts for years to come.

On reaching this sacred land he witnesses at every step the relics of those who sacrificed everything they owned in servitude and obedience to Allah. They fought against the disbelievers, suffered torture, were forced to migrate from their land, went through unbearable hardship and tribulations, but ultimately elevated the Word of Allah and did not rest content till they subdued every false power that wanted man to become subservient to entities other than Allah. A lesson in courage and determination, which a devotee of Allah can draw from these clear signs and sacred relics, can hardly be available from any other source.

 

Through the circumambulation of Ka`bah (tawaaf), the rehearsal of a Mujahid's life consisting of the rites (Manaasik) of Hajj (such as running between two points, and repeated departures and halts), which are combined with Salaah, fasting and Zakaah, you will realize that these processes constitute a training or some big task which Islam wants Muslims to execute. For this reason, Hajj has been made compulsory for those who have paid all their debts and are capable of undertaking the journey to the Ka`bah so that, as far as possible, Muslims in the largest possible number remain equipped at every period after having fully gone through this training.”

 

Shedding more light on the ethics and significance of Hajj, Ibn Qudamah Al-Maqdisi says in his book Mukhtasar Minhaj Al-Qasidin:

 

“One who intends to perform Hajj should first make Tawbah (repentance to Allah), settle his debts, prepare sufficient provision for his journey and for his family until his return, give back trusts to their rightful owners, and meet his expenses by lawful means. He is recommended to accompany righteous men to help each other in their journey. If there are a group of people going out for Hajj, they should choose one of them to be their leader during their journey so as to set their affairs in order.

 

The pilgrim should stick to the Islamic good manners in all aspects, ask righteous people to make Du`a' (supplication to Allah) for him, and say the authentic Prophetic supplications that the Prophet, peace and blessings be upon him, is reported to have said on his journey and making Hajj. These Prophetic supplications are dealt with in detail in the books of Fiqh, so one should refer to them for more information in this regard.

 

You should get yourself well-acquainted with the fact that there is no way of drawing to Allah, Most High, except by divesting oneself of desires, abstaining from pleasures, confining oneself to necessities and devoting oneself exclusively to Allah, Most High, in every moment and rest. It was for this reason that the ascetics of previous religions used to isolate themselves from the people, retiring to mountain caves and preferring solitude to the company of others, in quest of intimacy with Allah, Most High.

 

Hajj, therefore, is decreed by Allah to be the ascetic act of the Muslim Ummah. The pilgrim is recommended to free his minds from all businesses except the obedience of Allah, Most High. He should be shabbily dressed, and disheveled, keeping away from adornment or inclining to things that excite vainglory and rivalry.

 

Here, we may recall the narration of Jabir, may Allah be pleased with him, that the Prophet, peace and blessings be upon him, said: "Allah, Most High, boasts before the angels about the pilgrims, saying, 'Look at My servants; they came to Me, disheveled and dusty, from every deep ravine. I make you witness that I have forgiven them.'" (Reported by ibn Khayzamah)

 

Allah, Most High, has honored His House, sanctified it, and made it a visiting-place.

 

You should, furthermore, know that every action and pillar pertinent to Hajj comprises a lesson or an admonition to people of sound mind as follows:

 

When the pilgrim feels himself impelled to take a lot, seeking enough provision to last him the whole journey without spoiling or going bad before he reaches his destination, let him remember that the journey to the Hereafter is much longer and that the provision for it is true piety. Apart from piety, whatever one supposes to be provision will be left behind one's death, leaving him in the lurch. Beware, therefore, from spoiling your deeds, which make up your provision for the Hereafter, by the taint of hypocrisy and showing-off.

 

It’s recommended for the pilgrim, on departing his homeland, to remember the assured departure of this transitory world to the Hereafter.

 

On putting off his normal clothes and wearing the clothes of Ihram, he should recall the shroud in which he will be wrapped for burial.

 

As the pilgrim utters the words of Talbiyah, he should bear in mind that this signifies a response to the summons of Allah, Most High, as it is stated in the Qur'anic verse that reads, "And proclaim the pilgrimage among men: they will come to thee on foot and (mounted) on every kind of camel, lean on account of journeys through deep and distant mountain highways." (Al-Hajj: 27)

 

On entering the Haram (the Sacred Precinct), he should be filled with hope of being spared the Punishment of Allah, Most High, and on beholding the Ka`bah, the pilgrim should be conscious in his heart of the majesty of the House, venerating it with such intensity that he seems to anticipate beholding the Lord of the House. He, further, should express his gratitude to Allah, Most High, for bringing him to this high degree, and for including him in the company of those who draw near to Him.

 

On touching the Black Stone, the pilgrim should believe that he is pledging allegiance to Allah, Most High, and vowing obedience to Him. He, also, has to make his resolve to be loyal to his oath, for the wrath of Allah is the traitor's due.

 

Clinging to the coverings of the Ka`bah and pressing one's breast against its wall (at the part called Al-Multazam ), the pilgrim’s intention should be to draw close in love and yearning to the House and the Lord of the House, seeking grace through the contact and hoping for immunity from the Hell-Fire. At the same time, his intention should be earnestly to seek forgiveness and to beg for mercy, just as one who has sinned against another will cling to his clothes while imploring his pardon, demonstrating that he has no refuge or recourse except to his forgiveness.

 

Going between Al-Safa and Al-Marwah, the pilgrim should recall how he will oscillate between the two scales of the Balance at the site of Resurrection. Also, he demonstrates devotion to duty and hopes to be viewed with compassion, just like who enters the presence of a king and leaves without knowing whether the sovereign has decided to accept or to reject him. He keeps going back across the courtyard time after time, hoping to receive mercy the second time if not the first.

 

On standing at `Arafah, the pilgrim should - when he beholds the thronging crowds, hears the loud voices speaking in many tongues, and sees the various groups following their Imams through the ritual observances - recall the site of Resurrection, the gathering of the communities with their Prophets and leaders, each community following its Prophet, aspiring after the intercession, all wavering with equal uncertainty between rejection and acceptance.

 

As for casting of pebbles (Rami), the pilgrim's purpose in this should be obedience to the Divine command, to demonstrate submissiveness and servitude and readiness to comply without any obvious rational of psychological justification.

 

When the pilgrim's eyes behold the wall of Madinah, he should remember that this is the town which Allah, Most High, chose for His Prophet, peace and blessings be upon him, that he made it the goal of his migration, that this was his home. He should further envisage the footprints of the Messenger of Allah, peace and blessings be upon him, as he went about the city and recall how he used to go about its streets, picturing to yourself his humility and his graceful gait.

 

On visiting Allah's Messenger, the pilgrim should feel in his heart his tremendous dignity and realize that he is aware of his presence, of his visit, and that he is receiving his greeting. The pilgrim, also, should imagine the noble form of the Prophet, peace and blessings be upon him.”

All the aforementioned points serve as ethics to which every pilgrim should pay attention on embarking on this noble and lifetime journey."

 

Quoted, with slight modification, from Ibn Qudamah Al-Maqdisi's Mukhtasar Minhaj Al-Qasidin, published by Dar Al-Manarah for Translation, Publishing and Distribution, Egypt, 2001.

 

Allah Almighty knows best.

 the Name of Allah, Most Gracious, Most Merciful.

 

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

 

Dear brother, we commend your eagerness to become well acquainted with Islam and its teachings, which is the way Allah has chosen for the welfare of His servants.

 

First of all, it should be clear that Hajj is obligatory once in a lifetime. If a person has the means to offer Hajj, he should carry it out as soon as possible. One is advised to not delay offering Hajj under any pretext, keeping in mind the fact that Hajj is one of the pillars of Islam. The Prophet (peace and blessings be upon him) said, “Islam is built upon five pillars: testifying that there is no true god except Allah and that Muhammad is the Messenger of Allah, performing Prayer, paying the Zakah, making the pilgrimage to the Sacred House (Hajj), and fasting the month of Ramadan.” (Reported by Al-Bukhari)

The types of Hajj are as follows:

 

Tamattu`: At or before reaching the miqat, the person enters into Ihram for `Umrah only. He performs `Umrah first, then goes out of Ihram until 8 Dhul-Hijjah, when he enters into Ihram again for Hajj. This is the most common type for people from outside of Saudi Arabia.

 

Qiran: The person enters into Ihram for both `Umrah and Hajj, and does not go out of Ihram until the Day of Sacrifice (`Eid al-Ad-ha) at Mina. In this type of Hajj, one has to stick to the restrictions of Ihram for a longer period of time.

 

Ifrad: The person enters into Ihram only for the Hajj and takes it off only on the Day of Sacrifice.

In response to your question, Dr. Rif`at Fawzi, professor of Shari`ah at Cairo University, states:

“In the first place, it should be noted that you have already performed the obligatory `Umrah [other scholars view `Umrah as non-obligatory], meaning that what is due on you now is only Hajj. If you do another `Umrah with this Hajj, it will be a voluntary, not an obligatory one.

As for which is the best type of Hajj (Ifrad, Tamattu` or Qiran), there is a difference of opinion among scholars in this regard. Some say that Tamattu` and Qiran are better since they require more efforts than the Ifrad, while other scholars say that Ifrad is better since the person will be free to perform Hajj with concentration.

Nevertheless, since the Prophet (peace and blessings be upon him) was in favor of the three, all of them are virtuous and the person will be given great reward of Hajj mabrur, in sha’ Allah, once he purifies his intention and dedicates it for the Sake of Allah. Keep in mind that some scholars say that the Prophet (peace and blessings be upon him) offered Ifrad Hajj, while others say that he offered Tamattu` Hajj.”

 

Allah Almighty knows best.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

 

You should know that a pilgrim has three options regarding ihram for Hajj, based on the different types of Hajj. In ifrad, the first type of Hajj, he enters into ihram for Hajj and then takes it off after finishing. In tamattu`, the second type of Hajj, he can enter into ihram for `Umrah, then go out of ihram when he finishes the rituals of `Umrah and enjoy everything that was prohibited to him during ihram. Then he enters into ihram again for Hajj and takes it off when he finishes it. In qiran, the third type of Hajj, a pilgrim can enter ihram for both Hajj and `Umrah and remain in that state until he completes the rituals of both `Umrah and Hajj.

 

For more elaboration, we cite the following fatwa issued by the late prominent Muslim scholar, Dr. Ahmad Ash-Sharbasi, professor of `Aqeedah and Philosophy at Al-Azhar University:

 

There are three types of Hajj: ifrad, qiran and tamattu`. Ifrad means entering into ihram from the miqat (the fixed place for ihram) with the intention of performing Hajj alone, declaring the intention to perform Hajj and chanting Labbayk: “Labbayka Allahumma Hajjan.” In this case a pilgrim remains in a state of ihram till the end of the Hajj rituals; then he takes off his ihram and may undertake all that he was forbidden to do during ihram.

 

Qiran means entering into ihram from the miqat with the intention of performing Hajj and `Umrah, declaring the intention to perform Hajj and chanting Labbayk: “Labbayka Allahumma Hajjan wa `Umrah.” Then he remains in a state of ihram till the end of the Hajj rituals. In this type of Hajj, a pilgrim has to stay in a state of ihram till he finishes the rituals of both Hajj and `Umrah. It is sufficient for a pilgrim in this case to perform Tawaf and Sa`y once each for both Hajj and `Umrah, exactly like the first type.

 

The third type of Hajj is tamattu`. Here one has the privilege of performing both Hajj and `Umrah separately in the months of Hajj. Hence, a pilgrim enters into ihram, declaring intention to perform `Umrah alone and chanting Labbayk: “Labbayka Allahumma `Umrah.” Then he takes off ihram and enjoys everything that was prohibited to him during ihram. On the eighth day of Dhul-Hijjah, the pilgrim enters into ihram again with the intention to perform Hajj and performs Hajj. In this case, a pilgrim slaughters a sacrificial animal.

 

Allah Almighty knows best.