Fatwa ID: 08705

 

 

Answered by: Muftiyah Saniyah bint Asrar

 

Question:

 

1) If someone was diagnosed with depression and they made statements of kufr out of anger and also because of doubting their religion, will they have to repeat their Hajj they previously completed?

 

2) If someone diagnosed with depression said words of kufr whilst being on Hajj and maintained doubts on Hajj due to their depression with feelings of not wanting to be there but they had to because Family had took them on Hajj, did their Hajj count?

 

3) If someone was diagnosed with depression and wasn’t mentally stable but still sane then does their Hajj count in the first place.

 

Hajj is expensive and having to repeat it is a very difficult expense especially with people suffering from waswasa they will never feel their Hajj is fulfilled.

 

 

 

 

In the name of Allah, the Most Gracious, the Most Merciful

 

Answer:

 

1. The condition for someone to be legally responsible for their actions is that they must know what they are saying/doing and be in control of their actions. If a doctor can confirm that the diagnosed patient may experience bouts of depression where they are not in control of their own thoughts and mind, the person will be excused and their Hajj will remain valid. If however, someone is in control of their mind and still utter such words, they will be out of the fold of Islam and will have to repeat their Hajj.

 

 

2. Intention is necessary for Hajj to be valid. If someone did Hajj and had the intention to do so, but while they were there they felt as if they didn’t want to be there, that will not affect the validity of their Hajj. As for uttering the words of Kufr, it goes back to what I mentioned above.

 

 

3. Again, if someone is mentally stable enough to know what they are doing and they are able to make the intention to go for Hajj, their Hajj will count. If not, Hajj isn’t obligated on them until they regain their sanity.

 

 

 

 

 

References:

 

تحفة الفقهاء ١/‏٣٨٣

وَأما شَرَائِط الْوُجُوب فبعضها عَام فِي الْعِبَادَات كلهَا نَحْو الْعقل وَالْبُلُوغ وَالْإِسْلَام حَتَّى لَا يجب الْحَج على الصَّبِي وَالْمَجْنُون وَالْكَافِر وَإِن ملكوا الزَّاد وَالرَّاحِلَة لِأَنَّهُ لَا خطاب على هَؤُلَاءِ

 

وَلَو أَنه إِذا وجد مِنْهُم الْإِحْرَام ثمَّ بلغ الصَّبِي وأفاق الْمَجْنُون وَأسلم الْكَافِر وَوقت الْحَج بَاقٍ فَإِن جددوا الْإِحْرَام بنية حجَّة الْإِسْلَام فَإِنَّهُ يَقع عَن حجَّة الْإِسْلَام لِأَن إِحْرَام الْكَافِر وَالْمَجْنُون

لَا يَصح أصلا لعدم الْأَهْلِيَّة وإحرام الصَّبِي الْعَاقِل صَحِيح لكنه غير مُلْزم فينتقض بِخِلَاف العَبْد إِذا أحرم بِإِذن الْمولى ثمَّ عتق وَالْوَقْت بَاقٍ فجدد الْإِحْرَام

بنية حجَّة الْإِسْلَام وَهُوَ مَالك للزاد وَالرَّاحِلَة فَإِنَّهُ لَا ينْتَقض إِحْرَامه الأول وَلَا يَصح الثَّانِي لِأَن إِحْرَام العَبْد بِإِذن الْمولى لَازم فَلَا يحْتَمل الِانْفِسَاخ

 

تبيين الحقائق شرح كنز الدقائق وحاشية الشلبي ٢/‏٥

«امْرَأَةً رَفَعَتْ إلَى رَسُولِ اللَّهِ ﷺ صَبِيًّا وَقَالَتْ أَلِهَذَا حَجٌّ؟ قَالَ نَعَمْ وَلَك أَجْرٌ» فَلَا جَرَمَ إنْ قَالَ مَشَايِخُنَا ﵏ بِصِحَّةِ حَجَّةِ الصَّبِيِّ وَلَوْ كَانَ غَيْرَ مُمَيِّزٍ وَكَذَا بِصِحَّةِ حَجِّ الْمَجْنُونِ وَيُحْرِمُ عَنْهُمَا الْأَبُ يَعْنِي

وَمَنْ بِمَثَابَتِهِ وَكَأَنَّ دَلِيلَهُمْ عَلَى جَوَازِ حَجِّ الْمَجْنُونِ، وَإِنْ لَمْ يَرِدْ فِيهِ نَصٌّ فِيمَا أَعْلَمُ دَلَالَةَ النَّصِّ غَيْرَ أَنَّ الشَّافِعِيَّةَ شَرَطَتْ فِي وُقُوعِهِ عَنْ حَجَّةِ الْإِسْلَامِ إفَاقَتَهُ عِنْدَ الْأَرْكَانِ غَيْرَ مُشْتَرِطِينَ ذَلِكَ فِي وُقُوعِهِ تَطَوُّعًا

 

 

 

 

Only Allah (عز و جل) knows best.

Written by Muftiyah Saniyah bint Asrar

Checked and approved by Mufti Mohammed Tosir Miah

Darul Ifta Birmingham