Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Dought & clear, - * How should a woman cut her hair in Hajj and ‘Umrah?

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After my mother performed ‘Umrah, she cut one lock of her hair, as she didn’t know the ruling. What is the ruling on that?
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Praise be to Allah.
Shaving the head or cutting the hair is one of the obligatory acts of ‘Umrah. Women do not have to shave their heads; rather what is prescribed for them is cutting the hair. It is essential to shorten all of the hair, according to the correct opinion. This is the view of the Maalikis and Hanbalis. If she has braids, she should remove a little from the end of each braid. Otherwise she should gather her hair and cut something from the ends of all of it. What is recommended (mustahabb) is to remove a fingertip’s length, but less than that may be removed, because no specific amount is mentioned in the texts.
Al-Baaji (may Allah have mercy on him) said inal-Muntaqa(3/29): With regard to women, when a woman wants to enter ihram, she may braid her hair, then when she exits ihram she may cut something from the ends of her braids.
How much should she cut off? It was narrated from Ibn ‘Umar that he said: The length of a fingertip. Ibn Habeeb narrated from Maalik that it should be the length of a fingertip or a little more or a little less. Maalik said: In our view there is no specific amount, and whatever she cuts off is acceptable, but it is essential to cut something from all of the hair, whether it is long or short. End quote.
Ibn Qudaamah (may Allah have mercy on him) said inal-Mughni(3/196): It is obligatory to cut or shave all of the hair; this (with regard to cutting the hair) also applies to women. This is our view and is also the view of Maalik. End quote.
He also said: Any amount that is cut from it is acceptable. Ahmad said: He should cut off a fingertip’s length. This is also the view of Ibn ‘Umar, ash-Shaafa‘i, Ishaaq, and Abu Thawr. This may be understood as meaning that it is mustahabb, because of the words of Ibn ‘Umar. End quote.
He also said (3/226): A woman should cut a fingertip’s length from her hair. What is meant by the fingertip is the end of the finger, from the highest knuckle. What is prescribed for women is to cut the hair, not to shave the head, and there is no difference of opinion concerning that. Ibn al-Mundhir said: The scholars are unanimously agreed on this. It was narrated that Ibn ‘Abbaas (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Women do not have to shave their heads; rather women have to cut their hair.” Narrated by Abu Dawood. It was narrated that ‘Ali (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) told women not to shave their heads. Narrated by at-Tirmidhi. Ahmad used to say: She should cut a fingertip’s length from each lock of hair. This is the view of Ibn ‘Umar, ash-Shaafa‘i, Ishaaq and Abu Thawr. Abu Dawood said: I heard Ahmad being asked whether a woman should cut something from all of her hair. He said: Yes; she should gather her hair at the front of her head then remove a fingertip’s length from the ends of her hair. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said inash-Sharh al-Mumti‘(7/329): “A woman should cut a fingertip’s length from her hair” refers to the top of the finger. In other words, a woman should take hold of her braids, if she has braids, or the ends of her hair, if she does not have braids, and trim the length of a fingertip from it. That is approximately two centimeters. With regard to what is common among women, which is wrapping the end of the hair around the finger then cutting it , that is not correct. End quote.
Based on that, a woman who cut only one lock of her hair has not cut it in the manner required. What she must do now is cut her hair in the manner we have described, but there is no penalty on her for what she may have done previously of things that are forbidden in ihram.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said concerning a woman who had not completed her ‘Umrah: With regard to what she may have done of things that are forbidden in ihram, if we assume that her husband had intercourse with her – and intercourse when in ihram is the most serious of the things that are forbidden – there is no penalty on her, because she was unaware (of the rulings), and anyone who does any action that is forbidden when in ihram out of ignorance or forgetfulness, or because he was compelled to do it, does not have to pay any penalty.
End quote fromMajmoo‘ Fataawa Ibn ‘Uthaymeen(21/351).
He (may Allah have mercy on him) was also asked: A man cut his hair on one side after ‘Umrah, then he went back to his family and he found out that what he had done was not correct. What should he do? He replied: If he did this thing out of ignorance, than what he must do is take off his ordinary clothes now (and put on his ihram garments), and shave his head completely or cut his hair. What he did is pardoned, because he did not know. Shaving or cutting the hair does not have to be done in Makkah; rather it may be done there or elsewhere. But if what he did was based on a fatwa from one of the scholars, he does not have to do anything, because Allah says (interpretation of the meaning): “Ask the people of knowledge, if you do not know” [al-Anbiya’ 21:7]. And some of the scholars said that cutting part of the hair is like cutting all of the hair.
End quote fromal-Liqa’ ash-Shahri, no. 10
Women do not have to change their clothes before cutting the hair, because it is not haraam for them to wear ordinary clothes when in ihram; rather they are only forbidden to wear the niqab and gloves.
And Allah knows best.

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Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Dought & clear, - * She did ‘Umrah, then she got her period, and she has some questions

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I hope that you can explain to me the ruling on these ‘Umrahs:
- The first ‘Umrah was a few years ago. I did ‘Umrah, then I got my period, but I do not remember whether that was during the ‘Umrah or afterwards.
- The second ‘Umrah: my family intended to do ‘Umrah, and I had my period, but I travelled with them and I do not remember what my intention was on that occasion. Then my family entered ihram at the miqaat, and I do not remember whether I entered ihram or not, or whether I had the intention that if anything prevented me (from going ahead with ‘Umrah) and I stipulated the condition of the period, then I travelled. My family did ‘Umrah, and I sat and waited for them until they had finished. What I remember is that I think I did not do ‘Umrah, but there is something not correct.
- The third ‘Umrah: I did ‘Umrah in the company of my sister and her husband, and I did ‘Umrah. What is the ruling on that?
- The fourth ‘Umrah: I intended to do ‘Umrah, then my family told me that we were going to go to another city, then do ‘Umrah. We set out from our city, without passing by the miqaat, and we stayed in the other city for a few days, then we decided to do ‘Umrah, but when I was doing ghusl I saw some blood (menses), and I do not remember what my intention was after that. My family went to the miqaat and entered ihram, but I do not remember what my intention was, whether I formed the intention or I mentioned menses (as an impediment to completing ‘Umrah) when forming my intention. My family went ahead and did ‘Umrah, whilst I waited for them.
- The fifth ‘Umrah: in sha Allah I did a proper ‘Umrah
What is the ruling on the previous ‘Umrahs? Do I have to do repeat them? Can I make them up in a single journey? Please note that I have received a marriage proposal; what is the ruling on that?
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Praise be to Allah
- With regard to the first ‘Umrah, concerning which you did not remember whether the period came during it or after it, it is a valid ‘Umrah, because the basic principle with regard to acts of worship is that they are sound, and uncertainty after having completed an act of worship does not matter.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Doubt or uncertainty after having completed an act of worship does not matter. For example, if a person is uncertain as to whether he did five or six circuits of tawaaf, we say: if he is still in tawaaf, let him do what he is uncertain of, and that will be the end of the matter. If it is after he has finished tawaaf and he has left (the mataaf), and he says, “By Allah, I do not know whether I did six or seven circuits,” that uncertainty does not matter; he should ignore this doubt and regard it as seven.
This is a very useful principle; if a person has a lot of doubt and uncertainty, he should not pay any attention to that. If the uncertainty arises after he has finished an act of worship, he should not pay any attention to it, unless he is certain. If he is certain, then he must do that which he had omitted.
End quote fromFataawa Noor ‘ala ad-Darb
- With regard to the second ‘Umrah, as you cannot remember whether you entered ihram and did ‘Umrah or not, you do not have to do anything about it. The basic principle is that you are free of obligation, so do not pay any attention to these doubts.
- With regard to the third ‘Umrah which you did with your sister and her husband, it is a valid ‘Umrah, but you did a mistake by travelling to Makkah without a mahram, so you have to repent and seek forgiveness. The Prophet (blessings and peace of Allah be upon him) said: “No woman should travel except with a mahram.” Narrated by al-Bukhaari, 3006; Muslim, 1341
Please see the answer to question no. 316, 6057
- With regard to the fourth ‘Umrah, we say concerning it what we said concerning the first and second ‘Umrahs, which is that you should not pay any attention to this uncertainty, because the basic principle is that you are free of obligation.
To sum up, you are now free of obligation, and you do not have to repeat any of these ‘Umrahs.
However we should point out that what you should have done is to ask about matters that affected your acts of worship at the time when it happened, and not delay doing so. Rather you should hasten to find out what you need to know about acts of worship, and hasten to do that which is required of you. We also advise you not to pay attention to doubts and waswaas (whispers from the Shaytaan), and not to let them affect your worship, otherwise it will ruin your entire life, for the Shaytaan is eager to make the believer feel sad. So turn away from him and his traps, and seek refuge with Allah from him. We ask Allah to help you to remember Him, be grateful to Him and to worship Him properly.
And Allah knows best.

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Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Dought & clear, - * They did not reach Muzdalifah until after sunrise

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This year my husband and I went for Hajj. When the people in our group wanted to go to Muzdalifah, they asked everyone: Who wants to stay overnight in Muzdalifah and who does not? When they found out that there were some people who wanted to stay overnight in Muzdalifah, they said to us: Wait until the bus comes. The bus came at 10 PM and we got on, but the bus was so slow that we only reached Muzdalifah at 7 AM. Do I have to offer a sacrifice, because I was not able to enter Muzdalifah and stay there overnight or pray there?
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Praise be to Allah.
Firstly:
Staying overnight in Muzdalifah is obligatory according to the majority of scholars; some of them are of the view that it is a pillar or essential part of Hajj.
There was a difference of opinion as to how long one must stay there. The view of the Shaafa‘is and Hanbalis is that staying in Muzdalifah is obligatory, even if it is only for a moment, so long as that occurs in the second half of the night, after standing in ‘Arafah, and it is not essential to stay there; rather it is sufficient to simply pass through it.
So if you had entered within the boundaries of Muzdalifah, even for a moment, between halfway through the night and dawn, then you have done what is required.
But if you were not able to enter Muzdalifah because the roads were so crowded, then you do not have to do anything (to compensate for that), because obligatory duties are waived when one is unable to do them. Allah, may He be exalted, says (interpretation of the meaning):“On no soul does Allah place a burden greater than it can bear” [al-Baqarah 2:286].
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: We were not able to stay overnight in Muzdalifah because we could not find any space except on the road, and they do not allow anyone to stop in the road, so we left and went to Mina. Do we have to do anything (to compensate for that)?
He replied:
If there was no space in Muzdalifah or the troops did not let him stop, then he does not have to do anything (to compensate for that), because Allah, may He be glorified, says (interpretation of the meaning):“So keep your duty to Allah and fear Him as much as you can” [at-Taghaabun 64:16]. But if that was due to carelessness on his part, then he has to offer a sacrifice and also repent.
End quote fromFataawa Ibn Baaz(17/287)
See also the answer to question no. 14632
Secondly:
You made a serious mistake by delaying the prayer until the time for it was over, because that is haraam and is in fact a major sin. Allah, may He be exalted, says (interpretation of the meaning):
“Verily, the prayer is enjoined on the believers at fixed hours”
[an-Nisa’ 4:103]
“Then, there has succeeded them a posterity who have given up As-Salat (the prayers) (i.e. made their Salat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times, etc.) and have followed lusts. So they will be thrown in Hell”
[Maryam 19:59].
The Sunnah is to delay Maghrib and put it together with ‘Isha’ in Muzdalifah, but if a person is afraid that the time for ‘Isha’ will end before he reaches Muzdalifah, then he has to pray on the road, according to his situation. If he is walking, he should stop and pray, standing, bowing and prostrating; if he is riding (in a vehicle) and cannot get off, he should pray on board that vehicle, because Allah, may He be exalted, says (interpretation of the meaning):“So keep your duty to Allah and fear Him as much as you can” [at-Taghaabun 64:16].
If a person remains in ‘Arafah until approximately 10 PM, and is aware that the roads are crowded, it is better for him for him to pray Maghrib and ‘Isha’ in ‘Arafah, especially if he has women with him, for whom it is difficult to get off and pray in the road.
The point is that one should not neglect what is obligatory for the sake of something that is Sunnah.
What you have to do is repent to Allah, may He be exalted, for having delayed the prayer, but you do not have to do anything else.
And Allah knows best.

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Published by,
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On behalf of " ISLAMIC RESEARCH INSTITUTIONS "
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