Question:

If a person commits an action which results in a penalty in Ihram, where should such payments be made? Can we pay it to our local charity? [Question Published as Received]

The Fatwa

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

The Answer 

The Fiqh of the Answer

Imām Husām al-Dīn Sughnāqī (d.714 AH), in his commentary on the celebrated Hidayah highlights the discussion of the penalty incurred due to the Ihram violations. He confirms that the expiation payment  must be made within the sacred precincts of the Haram. The Damm (penalty payment) is given as compensation for engaging in prohibited acts during Ihram, such as using perfume or shaving one’s head without a valid excuse.

The slaughtering of an animal is specifically designated to take place within the Haram, as only in this manner can the religious offerings related to hajj and umrah be acknowledged.

This constriction of location is essential by consensus, as the act of shedding blood can only be considered an act of worship at specific times or places. Examples of this include the udhiyyah sacrifice, which occurs at a designated time known as ayām an-nahr, or the expiatory blood offerings, which must be performed within the Haram. These religious guidelines are dictated by either time or location, referred to as muwaqqat bi al-zaman or makan. The Damm payment is not constrained by time as it can happen all year round, so it is primarily subject to the location restriction of the Haram in order to achieve the essence of qurbah(religious act) and to qualify the offering as an expiation.

In reference to the penalty for hunting, Almighty Allah mentions that a sacrificial animal must reach the Ka’bah, indicating that the location restriction is a fundamental principle for every offering required as expiation, specifying that it must be carried out within the boundaries of the Haram. However, the purpose of this restriction is not merely to shed blood, which would desecrate the sacred area; rather, the intention is to donate the meat amongst the needy after the animal has been slaughtered. Consequently, the meat of the animal must be given to the poor and needy, and in every instance where shedding blood is mandated for expiation during Hajj or Umrah, the offering is only valid if discharged within the sacred precinct of the Haram. The aforementioned line of reasoning adopted by Sughnāqī  was championed by a remarkable cohort of early Hanafī Fuqahā, notably Imam al-Jaṣṣās (d. 370 AH) and Imām al-Sarakhsī (d. 483 AH).

And Almighty Allah Alone Knows Best

Maulana Ammar Y Badat
Trainee Mufti

Reviewed and approved by
Mufti Faraz Adam

Darul Iftaa Muadh ibn Jabal
www.darulfiqh.com

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ثُمَّ المراد هنا به الهدي الذي يذبحه في الحرم بطريق الجزاء عما باشره من محظورات الإحرام كالتطيب، والحلق في حالة العذر، وذلك مخصوص بالحرم بالاتفاق؛ لأن إراقة الدم لا يكون قربة إلا في وقت مخصوص كالتضحية، وهدي المتعة، والقران في أيام النحر، أو مكان مخصوص، وهو الحرم كما في دماء الكفارات، وهذا الدم غير مؤقت بالزمان، فيكون مختصًا بالمكان، وهو الحرم؛ ليتحقق في معنى القربة فيه، فيكون كفارة لفعله كما قال تعالى: {إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ} (١٠)، ولأن الله تعالى قال في جزاء الصيد: {هَدْيًا بَالِغَ الْكَعْبَةِ} (١١)، وذلك وجب بطريق الكفارة، فصار أصلًا في كل هدي وجب بطريق الكفارة في اختصاصه بالحرم، ثُمَّ ليس المراد من الاختصاص بالحرم عين إراقة الدم؛ لأن فيها تلويث الحرم إنما المقصود التصدق باللحم بعد الذبح، فعليه أن يتصدق بلحمه فكذلك كل دم وجب عليه بطريق الكفارة في شيء من أمر الحجّ والعمرة، فإنه لا يجزيه ذبحه إلا في الحرم، وعليه التصدق بلحمه بعد الذبح على فقراء الحرم، وإن تصدق على غيرهم من [الفقراء] (١٢) أجزأه عندنا؛ لأن الصدقة على كل فقير قربة (النهاية في شرح الهداية السغناقي).

(والدم يذبح بمكة) لا يجزيه في غيرها، والأصل فيه أن كل دم تعلق وجوبه بالإحرام: لم يجز ذبحه إلا بمكة، لقول الله تعالى: {هديًا بالغ الكعبة}، ولقوله تعالى: {ثم محلها إلى البيت العتيق}. ولاتفاق الفقهاء على أن هدي جزاء الصيد والمتعة لا يجزيان إلا في الحرم. والمعنى فيه أن وجوبه متعلق بالإحرام، وكذلك كل هدي هذا وصفه. (شرح مختصر الطحاوي للجصاص)

وَكَذَلِكَ كُلُّ دَمٍ وَجَبَ عَلَيْهِ بِطَرِيقِ الْكَفَّارَةِ فِي شَيْءٍ مِنْ أَمْرِ الْحَجِّ أَوْ الْعُمْرَةِ فَإِنَّهُ لَا يُجْزِئُهُ ذَبْحُهُ إلَّا فِي الْحَرَمِ، وَعَلَيْهِ التَّصَدُّقُ بِلَحْمِهِ بَعْدَ الذَّبْحِ عَلَى فُقَرَاءِ الْحَرَمِ، وَإِنْ تَصَدَّقَ عَلَى غَيْرِهِمْ مِنْ الْفُقَرَاءِ أَجْزَأَهُ عِنْدَنَا؛ لِأَنَّ الصَّدَقَةَ عَلَى كُلِّ فَقِيرٍ قُرْبَةٌ. (المبسوط للسرخسي)

(قَوْلُهُ وَلَا يَجُوزُ ذَبْحُ الْهَدَايَا إلَّا فِي الْحَرَمِ) سَوَاءٌ كَانَ تَطَوُّعًا أَوْ غَيْرَهُ، قَالَ تَعَالَى فِي جَزَاءِ الصَّيْدِ {هَدْيًا بَالِغَ الْكَعْبَةِ} [المائدة: ٩٥] فَكَانَ أَصْلًا فِي كُلِّ دَمٍ وَجَبَ كَفَّارَةً، وَقَالَ تَعَالَى فِي دَمِ الْإِحْصَارِ {وَلا تَحْلِقُوا رُءُوسَكُمْ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ} [البقرة: ١٩٦] وَقَالَ فِي الْهَدَايَا مُطْلَقًا {ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ} [الحج: ٣٣] وَلِأَنَّ الْهَدْيَ اسْمٌ لِمَا يُهْدَى إلَى مَكَان فَالْإِضَافَةُ ثَابِتَةٌ فِي مَفْهُومِهِ وَهُوَ الْحَرَمُ بِالْإِجْمَاعِ، وَيَجُوزُ الذَّبْحُ فِي أَيِّ مَوْضِعٍ شَاءَ مِنْ الْحَرَمِ وَلَا يَخْتَصُّ بِمِنًى.  (فتح القدير لابن الهمام)